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October, November, December 1989
We have had the privilege and opportunity to help train young people
in Peru, Mexico, and Chile. It is our special joy to see our former students
in positions of leadership in the church.
Our children have also chosen to be missionaries.
We thought we were giving up a great deal when we first accepted the
call to mission service, but blessings received have been far greater than any
sacrifice.
Allen, Judith, Brad and Lorice Jamison
Missionaries Still Needed:
The General Conference Secretariat currently
has calls for over one hundred inter-division workers, primarily in health
care, teaching and administrative professions. Applicants must have
specific academic qualifications, successful experience, and good recom-
mendations. For details, write to Secretariat Information Service, 6840
Eastern Avenue, N. W., Washington, D.C. 20012
Contents
1.
Look Up and Live
2.
Return to Me
3.
The Lord in Your Midst
4.
A Brand Plucked out
of the Fire
5.
By My Spirit
6.
Judgment and Vindication
Cc
Min
h
i
u
Irk
7.
The Branch
8.
The True Fast
9.
Messages of Hope
10.
Thy King Cometh
11.
The Good Shepherd
12.
The Lamb Slain
13.
The Victorious King
The Adult Sabbath School Lessons are prepared by the Department of Church Ministries
of the General Conference of Seventh-day Adventists. The preparation of the lessons is under
the general direction of a worldwide Sabbath School Lesson Committee, the members of which
serve as consulting editors. The published lesson quarterly reflects the input of the committee
and thus does not solely or necessarily represent the intent of the authors.
Editorial Offices: 6840 Eastern Avenue, N.W.
Washington, D. C. 20012
Lesson Author: Philip G. Samaan
Editor: Erwin R. Gane
Assistant Editor: Charlotte Ishkanian
Pacific Press Editor: Lincoln E. Steed
Marketing: Bob Gorton
Sales Office: Shirley Sayers
Art and Design: Pacific Press
Cover Illustration: John Steel
Scripture references other than from the King James Version quoted by permission in this quarterly are
as follows:
NIV. From the
New International Version,
copyright (c) 1978 by New York International Bible Society.
Used by permission.
RSV. From the
Revised Standard Version
Bible,
copyright 1946, 1952, 1971, 1973 by the Division of
Christian Education of the National Council of the Churches of Christ in the USA, and used by permission.
Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by
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One year subscription in U. S. A., $4.70; single copy, $2.50. One year subscription to countries
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Editions in Braille available. See p. 97. Easy English Edition available.
Copyright © 1989 by Pacific Press Publishing Association.
Adult Sabbath School Lessons (USPS 702-480)/No. 378/October-December 1989.
1—SSO4/89
Meet the Author of This
Quarter's Sabbath School Lessons
Dr. Philip G. Samaan is an assistant professor of theology at
Andrews University.
Born in Syria to a family with Greek Orthodox background, Dr.
Samaan emigrated to the United States where he completed his educa-
tion. He holds a BA in religion and history from Walla Walla College, a
Master of Science and Public Health from Loma Linda University, a
Master of Divinity and Doctor of Ministry from Andrews University.
Dr. Samaan began his denominational work as a pastor in Idaho,
where he was ordained in 1979. He later served as director of youth
outreach and campus ministries for the North Pacific Union, before ac-
cepting a call to the Africa-Indian Ocean Division to serve as director
of lay activities and Sabbath School. He returned to the United States
in 1987 to complete his doctoral degree and teach at Andrews Univer-
sity.
Dr. Samaan wrote the teacher's edition on Daniel and has written
several articles for Adventist publications, including
Collegiate
Quarterly.
Dr. Samaan and his wife, Sherilyn, have an eight-year-old daughter,
Maria. The family enjoys music, the outdoors, traveling, and reading.
Companion Book: Check with your local conference
Adventist Book Center for the companion book to this
quarter's lessons.
Introduction to the Book of Zechariah
Visions Of Victory
This quarter's study of the book of Zechariah will not attempt to
exhaust every passage or chapter, but will deal with the major themes
of this important book.
Zechariah is one of the most difficult books in the Bible to inter-
pret. It demands the most earnest study and reflection. However, in
spite of the difficulty of interpreting some passages, this book is a
precious treasure chest of God's truth. Through its often-intermingled
maze of history and eschatology, the face of Jesus the Messiah, the
central personality, can be seen looking out from its pages.
One of the main reasons why the book of Zechariah is somewhat
unknown is that it is so often neglected. Christians need to pay much
more attention to its study because it is one of the most Messianic,
eschatological, and apocalyptic books of the Old Testament. It is the
largest book among the Minor Prophets, containing fourteen chapters.
It has much in common with Daniel and Revelation. In fact, Zechariah
shares with Daniel the honor of being the Old Testament equivalent
of what Revelation is for the New Testament.
Martin Luther called Zechariah the "quintessence" of Old Testa-
ment prophecy. It presents a summary of many revelations of pre-
vious Bible writers concerning the Messiah, His work, and His ad-
vents.
Finally, Zechariah contains a wealth of promises, comfort, and en-
couragement for God's remnant people today. The prophecies of
Zechariah came at a time of great uncertainty and flagging zeal. The
remnant of the returning exiles were gripped with discouragement and
fear. During such a prevailing mood, God called the prophet Zechariah
to infuse courage and hope in the sagging morale of His people. God
also calls upon His remnant people today to listen to the comforting
and empowering messages of Zechariah streaming forth from the
Messiah—His love, life, work, and soon return.
Overview of Zechariah
1:1-6:15
7:1-8:23
9:114:21
Visions and
messages of
exhortation and
encouragement
The question of
fasting and God's
answer, "mourning
turned to joy"
Eschatology—the
complete and final
victory of God and
His remnant
Look Up and Uve
THIS WEEK'S STUDY: Zechariah 1:1, 7,18; 2:1; 4:4-6; 5:1, 5, 9; 6:1,
4, 5.
MEMORY TEXT: "I lift up my eyes to the hills. From whence
does my help come? My help comes from the Lord, who made
heaven and earth." (Psalm 121:1, 2 RSV).
GOD REMEMBERS ME.
The Hebrew name Zechariah means "God re-
members." Often in the hustle and bustle of life we forget that God re-
members us; we need to stop, turn, lift up our eyes, and see Him. God is
not unmindful of His people during times of trouble and discouragement.
He invites us to look up and return to Him so that He can dwell with us and
bless our endeavors.
OUTLINE:
I.
Zechariah—God Remembers (Zech. 1:1, 7).
II.
Zechariah Lifted up His Eyes and Saw (Zech. 1:18; 2:1; 5:1; 6:1).
III.
Understand, Apply, and Live (Zech. 4:4-6; 6:4, 5).
TOO BUSY TO LOOK UP?
In his book
The Pilgrim's Progress
John
Bunyan describes the experience of the man with the muckrake. This man
was so busy with the rake in his hand removing the dirt around him that he
never stopped to look up and see. What the man missed seeing was an
angel above him in whose hand was a crown of gold. The angel was
patiently waiting to give the crown to the man with the muckrake, but he
never was ready to receive it. Why not? Because he was so preoccupied
with what he was doing that he never turned, or lifted up his eyes to look.
As we study these lessons, let us not be like the man with the muckrake.
Let us be like Zechariah, who remembered that God was there, turned, and
lifted up his eyes again and again to see a vision of the Lord. This will not
enable us to share Zechariah's prophetic gift, but it will enable us to enter
into the thrilling spiritual experience of grasping the meaning of his visions
and applying their messages to our hearts.
I. ZECHARIAH—GOD REMEMBERS (Zech. 1:1, 7).
Zechariah—Historical Sketch.
The Hebrew name Zechariah means
"God remembers." It was a common name in Old Testament times.
Twenty-nine persons mentioned in the Bible shared this name. The mean-
ing of Zechariah's name was fitting to the situation in which the returning
exiles found themselves. The unsettled political situation in the Persian
6
S
-
A
-
B
FUJI
empire and the bitter opposition and prejudice from neighboring Samari-
tans led to great discouragement among the Jews. For a time they
completely stopped the program of rebuilding the Temple. Instead they
began caring for their own material' interests. As a result they lapsed into
spiritual lethargy. Difficult times followed.
God had not forgotten.
During this time of discouragement and uncer-
tainty, the prophets Haggai and Zechariah brought messages of encourage-
ment and hope to the people. God had not forgotten them as they had
thought. He was calling them to return to Him so that He might dwell in
their midst and remember them always. He assured them that He was
ready to work for them so that they could complete the rebuilding of the
Temple.
God kept His promise
to restore the Temple. The work of restoration
was resumed in the second year of Darius I Hystaspes, (520/519 B.C.) and
was completed in his sixth year (515 B.C.). (See Ezra 6:14, 15.)
Why God allows trial.
"God has a purpose in sending trial to His
children. He never leads them otherwise than they would choose to be led
if they could see the end from the beginning, and discern the glory of the
purpose that they are fulfilling. All that He brings upon them in test and
trial comes that they may be strong to do and to suffer for
Him."—Proph-
ets and Kings,
p. 578.
The question that concerns me.
When I face criticism, opposition, and
trial, do I lose sight of God's presence in my life? Such struggles can drive
me closer to God or farther away from Him. What are their effects on my
spiritual life? Do I find myself thinking, like God's people of old, that the
Lord has forgotten me? Do
I
begin focusing on my own selfish material in-
terests?
Zechariah—the person.
Zechariah was a young man when, about the
year 520 B.C., he was called by God to the prophetic ministry. He was a
contemporary of the prophet Haggai. (See Ezra 5:1; 6:14.) He also func-
tioned as a priest, carrying on the priestly line of his grandfather Iddo. (See
Zech. 1:1; Neh. 12:1, 4, 16.) Because Haggai was an old man when
Zechariah began his work, he found young Zechariah a great help. "Two
months after Haggai's last recorded message was delivered, Zechariah had
a series of visions regarding the work of God in the
earth."—Prophets and
Kings,
p. 580.
Theirs was a united and cooperative ministry. Zechariah built upon
and reinforced Haggai's messages. "The earnest pleadings and the en-
couragements given through Haggai were emphasized and added to by
Zechariah, whom God raised up to stand by his side in urging Israel to
carry out the command to arise and
build."—Prophets and Kings,
p. 576.
Zechariah was born a captive in Babylon.
The fact that he came back
to Jerusalem with approximately fifty thousand exiles tells us that he was
reared to love God and his homeland.
7
1. List some of the traits of character exhibited by Zechariah. How
would these characteristics be especially useful for one chosen by
God to communicate to His people? Zech. 1:9, 19, 21; 2:2; 3:5;
4:11, 12.
El 2. What insights are we given into God's character as we see Him
responding to Zechariah's questions, interruptions, and curiosity?
Zech. 1:9, 10, 19, 21; 2:2; 3:5.
Because of his personal characteristics, Zechariah became a well-
chosen instrument to transmit to the people God's messages regarding the
restoration of Jerusalem, the work of the Messiah, and last-day events. In
the passages listed above notice how positively Zechariah responded to
God's messages and appeals.
God invites our dialogue.
One thing we learn from Zechariah's ex-
perience is that God does not mind our questions. He is willing to hear us.
He invites: "Come now, and let us reason together" (Isa. 1:18). God is
patient and loving, willing to be interrupted. At times He accepts our sug-
gestions. He does everything possible to promote a relationship of dialogue
and understanding.
How do we relate to others?
In the light of God's reasonableness, His
interest in listening to us, and conversing with us, how should we relate to
others? Are we sometimes impatient with their questions? Do we listen
patiently, or do we do most of the talking?
How do we relate to other people's ideas and suggestions? Do we
sometimes appear ill at ease or defensive? Zechariah actually made a
suggestion to the heavenly court to place a "fair mitre" on Joshua's head
(see Zech. 3:5). His request was immediately granted by the all-knowing
God.
3. According to Jesus, how did Zechariah die? Matt. 23:35.
[Note: Some scholars have identified Zacharias mentioned in Matthew
23:35 with Zechariah the son of Jehoiada the high priest (2 Chron. 24:20-
22). See
SDA Bible Commentary, vol.
5, p. 492. However, Matthew
specifically identifies the slain prophet as the "son of Barachias" (com-
pare Zech. 1:1). See also
The Desire of Ages,
p. 619.] In denouncing the
scribes and Pharisees, Jesus gave rare insight into how Zechariah's life
ended. How tragic that, after his ministry of encouragement, he should be
violently slain! Jesus' words concerning the death of Zechariah came
shortly before His crucifixion by the very people whom He had come to
save. Just as their forefathers had killed the prophets, so they crucified the
Messiah.
8
II. ZECHARIAH LIFTED UP HIS EYES AND SAW (Zech. 1:18;
2:1; 5:1; 6:1).
In the first six chapters we notice several times that Zechariah looked
up to heaven and saw visions from God. He was living so near to the Lord
that he was ready at any moment to receive divine messages. He was not
the kind of person who brooded over his problems or kept his eyes on
earthly things.
That is not to say that he was not a realist. He was. He understood well
the problems of his people. But before attempting to resolve the problems
down here, he lifted up his eyes to God. He acknowleged that his help
came from beyond himself, from the Lord.
4.
What spiritual significance may be given to Zechariah's action of
lifting up his eyes and seeing? Zech. 1:18; compare 2 Kings 6:14-
17.
We live in the natural and supernatural realms.
We are surrounded
by seen and unseen forces that affect our daily lives. Often we focus our
attention on what is visible, such as
-
money, pleasure, and prestige. Con-
sequently, we are blinded to the unseen world—the supernatural. We need
to ask God to open our eyes to view the invisible.
We must remember the supremacy of the supernatural over the natural.
The supernatural is much more real and enduring. Only by
God's
opening
our eyes and
our
looking up, like the young man mentioned in 2 Kings
6:17, may we see by faith the presence of guides and protectors appointed
by God. As we acknowledge the proximity of the unseen world of our
Lord and His angels, the visible world around us takes on new meaning
and is placed in correct perspective.
5.
Read the following texts and write down the main thought in each.
What do they teach regarding the source of our deliverance?
Ps. 121:1, 2
Luke 21:28
Heb. 12:2
Look away from self to Christ.
"God does not bid us overcome in our
own strength. He asks us to come close to His side. Whatever difficulties
we labor under, which weigh down soul and body, He waits to make us
free. . . . He is touched with the feeling of our infirmities, and He desires
us to lay our perplexities and troubles at His feet. and leave them there. It
is not wise to look to ourselves, and study our emotions. If we do this, the
enemy will present difficulties and temptations that weaken faith and de-
stroy courage. . . . We are to look away from self to Jesus."—The
Minis-
try of Healing,
p. 249.
9
6.
How may we apply Zechariah's willingness to receive Heaven's
messages on repeated occasions? What blessing can we expect
when we continue to listen and respond to the Lord's counsel?
Zech. 4:1; 5:1; 6:1; 8:1; compare 1 Sam. 3:10; Isa. 6:8.
In our modem world there are many voices vying for our attention. Let
us keep our ears tuned to the voice of the Spirit and respond as did Samuel,
Isaiah, and Zechariah.
7.
To what extent are our wills involved in the constant process of lis-
tening to the Lord and following His counsel? Phil. 4:13; 3:14;
Heb. 12:4.
Grace alone saves, and faith works.
Our efforts can never save us. We
must always acknowledge that only the free gift of Christ's grace makes us
loyal disciples. (See Eph. 2:8, 9.) Nevertheless, when we are saved by
grace we are "created in Christ Jesus for good works, which God prepared
beforehand, that we should walk in them" (Eph. 2:10, RSV). Now we are
empowered by "faith working through love" (Gal. 5:6, RSV). Inspired
and strengthened by Christ's love and the goal of reflecting His character,
we make a serious and a conscious effort to persevere in the Christian walk
with regularity and steadfastness. In spite of our negative feelings and the
obstacles we encounter, we daily place our wills on God's side.
The power of choice.
"Everything depends on the right action of the
will. The power of choice God has given to men; it is theirs to exercise.
You cannot change your heart, you cannot of yourself give to God its af-
fections; but you can
choose
to serve Him. You can give Him your will;
He will then work in you to will and to do according to His good pleasure.
Thus your whole nature will be brought under the control of the Spirit of
Christ; your affections will be centered upon Him, your thoughts will be in
harmony with
Him."—Steps to Christ,
p. 47.
8.
What results when we daily look to the Lord? Isa. 45:22; John
3:14-16.
The necessary preparation.
"As we make Christ our daily companion
we shall feel that the powers of an unseen world are all around us; and by
looking unto Jesus we shall become assimilated to His image. By behold-
ing we become changed. The character is softened, refined, and ennobled
for the heavenly
kingdom."—Thoughts From the Mount of Blessing,
p. 85.
Ask yourself:
Is my experience of spiritual communion with Christ
steady and consistent, or is it only spasmodic and occasional? How can I
develop consistency in my relationship with Christ?
10
17
III. UNDERSTAND, APPLY, AND LIVE (Zech. 4:4-6; 6:4, 5).
9.
What was notable about Zechariah's reaction when he did not
immediately understand the meaning of the symbols he was
shown? How did the Lord respond? Zech. 4:4-6; 6:4, 5.
The Lord has not presented His messages in symbols and parables to
confuse us, but to stimulate us to study and prayer. He wishes us to learn
total reliance upon Him for the meaning of His Word.
10.
What is the significance of the fact that the prophets did not fully
understand the applications of their prophecies to later ages of
the world? Are we looking only for Zechariah's understanding of
his visions, or are there applications for us that he could not have
grasped? 1 Peter 1:10-12; compare Rom. 15:4; 1 Cor. 10:11;
Dan. 12:4, 8, 9.
"The prophets to whom these great scenes were revealed longed to un-
derstand their full import. . . . To us who are standing on the very verge of
their fulfillment, of what deep moment, what living interest, are these de-
lineations of the things to come—events for which, since our first parents
turned their steps from Eden, God's children have watched and waited,
longed and
prayed!"—Prophets and Kings,
p. 731.
"Even the prophets who were favored with the special illumination of
the Spirit did not fully comprehend the import of the revelations com-
mitted to them. The meaning was to be unfolded from age to age, as the
people of God should need the instruction therein contained. . . . What a
lesson to the people of God in the Christian age, for whose benefit these
prophecies were given to His servants!"—The
Great Controversy,
p. 344.
11.
How may we understand the special applications of Zechariah's
messages to our situation and to the final events of earth's his-
tory? John 16:12-15, 26; 1 Cor. 2:12, 13.
Reason must bow to the teaching ministry of the Holy Spirit.
"God
intends that, even in this life, truth shall be ever unfolding to His people.
There is only one way in which this knowledge can be obtained. We can
attain to an understanding of God's word only through the illumination of
that Spirit by which the word was given. . . .
"God desires man to exercise his reasoning powers; and the study of
the Bible will strengthen and elevate the mind as no other study can do. It
is the best mental as well as spiritual exercise for the human mind. Yet we
are to beware of deifying reason, which is subject to the weakness and in-
firmity of humanity. If we would not have the Scriptures clouded to our
understanding, so that the plainest truths shall not be comprehended, we
11
must have the simplicity and faith of a little child, ready to learn, and be-
seeching the aid of the Holy
Spirit."—Testimonies,
vol. 5, pp. 703.
WHAT DO THESE THINGS MEAN TO ME?
Preoccupation with earthly things hinders our listening and responding
to God. Take a moment now to identify some subjects or things that tend
to absorb your mind and energies, thus blocking out God's communication
with you. List them below:
Check the suggested strategies that might provide the answer to your
need:
Spend less time talking about my problems with other people
and more time talking with God.
Follow Peter's suggestion (1 Peter 1:13).
Follow the psalmist's suggestion (Psalm 1:2).
FURTHER STUDY AND MEDITATION:
Read Psalm 121:1-8; Isaiah
49:14-16; Hebrews 8:12, and
Thoughts From the Mount of Blessing,
pp.
83-86.
SUMMARY:
God, who gave His Son for us, will not forget us or forsake
us. He is there always, waiting for us to respond to His love by lifting up
our eyes to behold Him and receive what He has for us. That is how we
maintain our relationship with God and receive the assurance of eternal
life.
12
Adult
Lesson
October 8-14
Return to Me
THIS WEEK'S STUDY: Zechariah 1:1-6,12-17.
MEMORY TEXT: "I have blotted out, as a thick cloud, thy
transgressions, and, as a cloud, thy sins: return unto me; for I
have redeemed thee" (Isaiah 44:22).
s);13:
F
uji
GOD'S EARNEST DESIRE.
In His love God wants to reestablish His
covenant relationship with His people. He wants them to return to Him
with all their hearts so that He may live within them and dwell among
them.
OUTLINE:
I.
God's Return to His People (Zech. 1:1-3, 13-15).
II.
Israel's Return to God (Zech. 1:3-6, 17).
THE PROBLEM.
Two young men who were not serving God sat to-
gether in an evangelistic meeting. They both were profoundly affected by
the sermon. In his heart one of the young men responded with increasing
positiveness. He wanted to be free from his life of sin and be right with
God. The other young man became more and more resistant. He thought of
the sacrifices he would have to make to become a practicing Christian. He
was attracted to Christ, but more attracted to the lifestyle he had been fol-
lowing.
When the call came at the end of the sermon, the first young man rose
from his seat and walked to the front, signifying his wholehearted accep-
tance of Christ as Saviour and Lord. The other young man also rose from
his seat, but he walked in the other direction—out of the hall and away
from Christ.
The years went by. Both men had struggles and disappointments. The
one who had found Christ trusted in Him for strength and endured it all
patiently. The other man became more and more bitter, increasingly deter-
mined not to have anything to do with a God who "treated him so un-
fairly."
More years went by. The man who had found Christ remained a mem-
ber of the church, but became indifferent. He thought he had heard and ex-
perienced everything. He believed he was saved and settled down to a
pleasant, respectable existence within the church, but with little concern
for those who did not know Christ. The other man began to soften in his
attitude to Christ and the church. The Spirit of God gradually led him to a
more tolerant attitude toward Christianity. The sufferings and disappoint-
ments of life were producing a desire for something better.
13
What would it be necessary for the Lord to do to save those two men?
What would the men themselves have to do? How does the, story of their
lives relate to the message from Zechariah that we are studying this week?
I. GOD'S RETURN TO HIS PEOPLE (Zech. 1:1-3, 13-15).
God's call to repentance through His prophet Zechariah is one of the
most moving and spiritually intense in the Old Testament. The theme,
"Return to Me" was a major emphasis of Zechariah's ministry. Before the
Lord could restore Jerusalem and the Temple, He wished to restore His
covenant relationship with His people. First and foremost He wanted their
hearts. He was willing to shower spiritual and material blessings upon
them if they would come back to Him and walk in His ways.
Disillusionment had gripped the exiles who had returned to Jerusalem.
God's call to repentance was intended to infuse courage and faith. He
sought to revitalize their sagging morale.
1.
Which comes first, God's return to His people or their return to
Him? Zech. 1:1-3, 16; compare Jer. 35:15.
God never changes. He
is "the same yesterday, and to day, and for
ever" (Heb. 13:8). His word will stand forever. "The grass withereth, the
flower fadeth: but the word of our God shall stand for ever" (Isa. 40:8).
The words and statutes of God overtake people and events. People die,
events pass away, but God's truth marches on.
The same is true of God's covenant relationship with His people. In this
reciprocal relationship God always is faithful. He never wants to forsake
anyone. It is they who are unfaithful. They leave and forsake Him. Be-
cause of His love, God allows His unfaithful people to be exiled in order
that they might return to Him. Even though God's plan never changes, the
ways in which it is realized sometimes change because people are differ-
ent, and they must be approached differently.
God seeks out His own.
His great love is so overwhelming that even
though He is the "injured party," even though His people leave Him for
no reason, He is the one who takes the initiative by seeking them out,
pleading with them to return to Him. God is doing all He can to restore us
to Himself, short of forcing our wills. But He must have our cooperation.
If a relationship does not result, it is not because of God's unwillingness,
but because of our resistance and rebellion against Him and His plan.
2.
How does the Lord initially approach His wayward people? Zech.
1:13; compare Isa. 54:6-8, 10; Matt. 23:37.
How shall I give thee up?
Our loving heavenly Father loves us too
much to allow us to rebel without trying to woo us back to Himself. In His
love and concern, He becomes displeased with us. He allows us to face tri-
als and difficulties to awaken us to our danger. It is His method of bring-
14
MON
Ell
ing us back to Him, while all along He exclaims, "And my people are bent
to backsliding from me. . . . How shall I give thee up, Ephraim? how shall
I deliver thee, Israel? . . . mine heart is turned within me, my repentings are
kindled together. I will not execute the fierceness of mine anger" (Hosea
11:7-9).
God punishes for our good.
"Humbled in the sight of the nations,
those who once had been recognized as favored of Heaven above all other
peoples of the earth were to learn in exile the lesson of obedience so neces-
sary for their future happiness. Until they had learned this lesson, God
could not do for them all that He desired to do. 'I will correct thee in
measure, and will not leave thee altogether unpunished,' He declared in
explanation of His purpose to chastise them for their spiritual good.
Jeremiah 30:11. Yet those who had been the object of His tender love were
not forever set aside; before all the nations of the earth He would demon-
strate His plan to bring victory out of apparent defeat, to save rather than
to
destroy."—Prophets and Kings,
p. 475.
3.
What does the Lord mean when He says that He is jealous over
His people? Zech. 1:14; 8:2; compare Eze. 39:25; 2 Cor. 11:2.
"Unrequited love involved God in deep emotion which the Holy Spirit
was not afraid to,
express in terms of human emotions, anger, jealousy,
love. Nowhere in the Old Testament is God portrayed as impassive, aloof,
uninvolved with our world. The utter holiness of His love only intensifies
the suffering involved when that love is rejected, and His desire to save
men from the death towards which they are heading is something we only
dimly appreciate (Ezk. 18:23, 31, 32)."—Joyce G. Baldwin,
Haggai,
Zechariah, Malachi
(Downers Grove, Illinois: Inter-Varsity Press, 1972),
pp. 98, 99.
Positive jealousy.
The Hebrew word translated "jealousy" can be
neutral, expressing either a positive or negative feeling depending on the
context. When "jealousy" is motivated by selfishness it culminates in
hatred. The opposite is true when "jealousy" is motivated by caring and
concern for others. It culminates in love. "Jealousy" is a powerful expres-
sion of the righteous determination to protect, defend, and restore.
Moreover, it can chastise, rebuke, and defend the object of its love.
For Personal Reflection.
What kind of jealousy do
I
have in my inter-
personal relationships and my relationship with God and His work? How
do
I
feel when I see my friends and colleagues having more and doing bet-
ter than I? How do
.I react when I see injustice, falsehood, and oppression,
or when I see the name of a good person tarnished? How do
I
feel when I
hear God's name maligned?
4.
Why was the Lord displeased with the nations that had taken Is-
rael captive? What did He plan to do to these nations? Zech. 1:15;
compare Isa. 47:1-6; Amos 1:11.
15
Three times the Babylonians had invaded Palestine (605, 597, 586
B.C.), taking Israelites captive and finally destroying the Temple. Now
God's people were ruled by the Persians who were more merciful than the
Babylonians to subject nations. But the people surrounding Israel were try-
ing to prevent the restoration that God had moved the Persians to decree.
The heathen who had gone too far in punishing Israel were "at ease."
They felt secure in their political predominance.
n
5. How does the Lord appeal to His people who are in captivity
today? How does He plan to deal with their enemies? Rev. 18:1-8.
In the book of Revelation, "Babylon" represents the religious union of
the last days that is out of harmony with God's will and Word. The Lord
initiates the call to His people who are held captive by this false religious
system. He warns them that "Babylon" is fallen spiritually, and that if
people are to be saved they must sever their connection with her. The
Lord's appeal is His last message for the world, "'Come out of her, my
people, lest you take part in her sins, lest you share in her plagues"' (Rev.
18:4, RSV). This message is a repetition of the second angel's message
(Rev. 14:8). It is designed to lead people to accept the "everlasting
gospel," the first angel's message (Rev. 14:6, 7). When the glory of
Christ's character is being shared by His people around the world (Rev.
18:1), the loving appeal to leave Babylon will have a dramatic effect on the
honest in heart. They will respond to Christ's love, reject false religion,
and join those who are preparing for the second coming of Jesus. (See
The
Great Controversy,
pp. 383-390.)
Have you considered and responded to Christ's appeal to return to
Him with all your heart?
Are' you represented by the indifferent church
member described in the introduction to this lesson? Or are you like the
man who does not profess to know Christ but who wants to find Him?
There is divine healing for those in either of these situations.
II. ISRAEL'S RETURN TO GOD (Zech. 1:3-6, 17).
6. What response from His people does the Lord seek in order that
He can restore them spiritually? Zech. 1:3; 2 Chron. 7:14; Acts
2:37, 38.
The appeal for the people to return to God took place in the eighth
month of 520 B.C. God wanted to make a complete break with the past and
begin afresh with those of His people who had returned to Jerusalem.
God calls; we must respond.
To "return" to the Lord means to turn
around and walk in the opposite direction—toward God, instead of away
from Him. Whether you are in the church or out of it, the only way to be
saved is to respond to God's appeal. The Lord wants to be married to His
16
WED
1111
people (Eph. 5:25-27). He wants the covenant of grace to be our ex-
perience (Jer. 31:31-34; Heb. 8:6-11). We must hear, respond to His voice,
and return; otherwise His initiative is of no avail to us. Zechariah 7:13
(RSV) expresses a tragic state of affairs that, at all costs, we must avoid:
" 'As I called, and they would not hear, so they called, and I would not
hear,' says the Lord of hosts."
When we respond God gives repentance (sorrow for past sin and
the power to turn away from it).
"The Bible does not teach that the sin-
ner must repent before he can heed the invitation of Christ, 'Come unto
me, all ye that labor and are heavy-laden, and I will give you rest.' Mat-
thew 11:28. It is the virtue that goes forth from Christ, that leads to
genuine repentance. Peter made the matter clear in his statement to the
Israelites when he said, 'Him hath God exalted with His right hand to be a
Prince and a Saviour, for to give repentance to Israel, and forgiveness of
sins.' Acts 5:31. We can no more repent without the Spirit of Christ to
awaken the conscience than we can be pardoned without Christ."—Steps
to Christ,
p. 26.
7.
Why is the history of God's people a special inducement for us to
return to Him? Zech. 1:4, 5; compare John 5:40; Rom. 10:21.
The lessons of history are vital to an understanding of our contemporary
situation. Those who refuse to learn from the past will repeat the mistakes
of their ancestors. In His Word, the Lord has recorded the history of His
chosen people because He wants us to succeed where they failed. The
questions we must ask are, Where did they fail? How did the Lord deal
with them? How will He deal with us if we fail? What will He do for us
and through us if we walk in His way?
8.
How can we avoid the suffering and calamity that the Lord
predicts? Zech. 1:6; Eze. 18:30; 2 Cor. 7:10.
"Your ancestors and the earlier prophets, says Zechariah, are of the
past, but Yahweh's words, which have been revealed through the mouth of
these prophets, and whose effect has been clearly seen in your past history,
have still an effective power which reaches right up to the present time, for
they have overtaken
you."—The Interpreter's Bible
(Nashville: Abingdon,
1956), vol. 6, p. 1059.
What a tragedy that ancient Israelites did not repent of their sins until
calamity and captivity overtook them! Zechariah's message is that it is
much better to repent now, and not allow the consequences of sin to over-
take us. Some within the church and many without are ignoring the in-
spired counsels that God has sent them. Whether these counsels come from
a Bible prophet or from the Lord's messenger to the remnant, it behooves
us to take notice of the message. Rejecting the prophets' words is rejecting
17
the instruction of the Holy Spirit. The result today will be what it was in
ancient times—the withdrawal of Christ's presence and the tyranny of evil.
®
9. How does God's promise of restoration apply to His people today?
Zech. 1:17; Rev. 21:2-4.
The promise to literal Israel.
"God had commanded that Jerusalem be
rebuilt; the vision of the measuring of the city was an assurance that He
would give comfort and strength to. His afflicted ones, and fulfill to them
the promises of His everlasting covenant. His protecting care, He declared,
would be like "a wall of fire round about;" and through them His glory
would be revealed to all the sons of men. That which He was accomplish-
ing for His people was to be known in all the earth. 'Cry out and shout,
thou inhabitant of Zion: for great is the Holy One of Israel in the midst of
thee.' [Isaiah
12:6]."—Prophets and Kings,
p. 581.
The promise to spiritual Israel.
The restoration of Israel, with
Jerusalem as the center of the earth, could have been fulfilled to the chosen
nation. But God's people failed to meet the conditions. Jesus pronounced
the doom of the nation that had been chosen to receive divine favor. "Be-
hold, your house is forsaken and desolate. For I tell you, you will not see
me again, until you say, 'Blessed be he who comes in the name of the
Lord' " (Matt. 23:39, RSV).
Even so, the promise contained in Zechariah 1:17 will be fulfilled. The
New Jerusalem will be the home of the saved. At the end of the millen-
nium this Holy City will descend to the earth and become the center of
God's government.
Jerusalem restored as the prophets predicted.
"There is the New
Jerusalem, the metropolis of the glorified new earth, 'a crown of glory in
the hand of the Lord, and a royal diadem in the hand of thy God.' Her
light was like unto a stone most precious, even like a jasper stone, clear as
crystal.' The nations of them which are saved shall walk in the light of
it: and the kings of the earth do bring their glory and honor into it.' Saith
the Lord: 'I will rejoice in Jerusalem, and joy in My people.' The taber-
nacle of God is with men, and He will dwell with them, and they shall be
His people, and God Himself shall be with them, and be their God.' Isaiah
62:3; Revelation 21:11, 24; Isaiah 65:19; Revelation
21:3."—The Great
Controversy,
p. 676.
DOES GOD'S CALL TO RETURN APPLY TO ME?
Have I experienced God returning to me, and am I responding by
seeking Him with all my heart? Have I been waiting to make myself
better before going to Christ?
In my own personal life, am I trying to improve without total depen-
dence on God? Will the words of God confirm or condemn me when
they overtake me?
With God's help, am I meeting the conditions that God has set to
maintain my covenant relationship with Him?
18
Do I see people around me attracted to Christ by what they see in me?
Do I share with them my testimony and show them how to return to
God?
Complete the following sentence:
I will begin the process of returning to Gad by
FURTHER STUDY AND MEDITATION:
Read the chapter on repent-
ance in
Steps to Christ,
pp. 23-36. Read Jeremiah 31:2,3; Isaiah 55:6-9;
Prophets and Kings,
p. 579, and
The Great Controversy,
p. 390:
SUMMARY:
God wants us to return to Him with all our hearts so that He
may restore us to Himself. Our covenant relationship with Him is recipro-
cal and conditional. God loves us too much to force our wills. In encourag-
ing God's people to do His work, Zechariah is concerned with the religion
of the heart, as well as with ethical reformation. In this he comes close to
the ideal of the Sermon on the Mount. He emphasizes the importance of
heart commitment, not the attempt to obey without union with God.
THE MILLIONS OF SOUTHERN ASIA
NEED YOUR HELP NOW
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19
2-SS04189
Adult
Lesson
3
SUN
The Lord on Yaw Midst
THIS WEEK'S STUDY: Zechariah 1:7-2:13.
MEMORY TEXT: "For I, saith the Lord, will be unto her a
wall of fire round about, and will be the glory in the midst of
her" (Zechariah 2:5).
THE LORD YOUR GLORY AND PROTECTION.
In the first three vi-
sions the Lord shows Zechariah that, as the people return to Him, He be-
comes their God and they become His people. The same promise is for you
today. Return to the Lord and He will dwell with you and be your glory
and protection.
OUTLINE:
I.
The Man Among the Myrtle Trees (Zech. 1:7-17).
II.
The Horns and Carpenters (Zech. 1:18-21).
III.
The Man With the Measuring Line (Zech. 2:1-13).
GOD SEEKS FELLOWSHIP WITH US.
One sure sign that you love
someone is your desire to spend time with him or her. You feel at ease
with someone whose company you enjoy. Time passes quickly as you fel-
lowship together in peace and security.
Such an experience illustrates the relationship God wishes to have with
His people. The first two chapters of Zechariah are characteristic of Scrip-
ture in general, in that the Bible emphasizes God's longing to have the
closest possible union with His people. A major theme of the Scriptures is:
Emmanuel, God with us. God is love, and His love is never alone; it al-
ways seeks togetherness with His creatures. This is central to the whole
subject of restoration.
God comes to dwell with us.
In the first three visions of Zechariah—
the visions of restoration—we see clearly that God yearns to dwell among
and within His people. As He builds His temple in their hearts and taber-
nacles among them, He Himself becomes their defense. He is aroused to
action on behalf of those who trust Him. He "will be unto her a wall of fire
round ab
out, and will be the glory in the midst of her" (Zech. 2:5).
God's plan encompasses not only Israel but "many nations" which
"shall be joined to the Lord" and shall be His people (Zech. 2:11).
I. THE MAN AMONG THE MYRTLE TREES (Zech. 1:7-17).
In studying these visions we shall emphasize the broad and essential
themes rather than minute details. Although it may not be possible to see
meaning in every detail, the overall message is clear and relevant.
20
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PM
1.
What were the time and circumstances under which Zechariah
received his first vision from the Lord? Zech. 1:7; compare Ezra
5:1-5; 6:1-12.
Zechariah's ministry began some time in ,October/November of 520
B.C. The vision mentioned in Zechariah 1:7 took place approximately on
February 15, 519 B.C. (See
SDA Bible Commentary,
vol. 3, pp. 98, 99.)
Ezra tells us that the prophesying of Haggai and Zechariah resulted in
the resumption of the rebuilding of the Temple under the direction of
Zerubbabel (Ezra 5:1, 2). The visions we are studying in this lesson were
used by God to inspire His people to begin again the great work of rebuild-
ing.the Temple.
Immediately the Jews were subjected to the opposition of their neigh-
bors who did not wish to see the Temple rebuilt. An appeal to the Persian
monarch, Darius
I
Hystaspes, resulted in his decree that the rebuilding
should continue with assistance from the royal revenue (Ezra 6:1-12).
2.
The man who stood among the myrtle trees is called by another
name in this vision. What is his name? How is this person distin-
guished from the interpreting angel who accompanies Zechariah
throughout the visions? Zech. 1:8-14.
The man among the myrtle trees is the same as the angel of the Lord
(1:11). He is to be distinguished from "the angel that talked with me"
(1:13), who appears several times in the other visions (see 1:19; 2:3; 4:1-5;
5:5 and 6:4). Zechariah's accompanying angel who talked with him is to
be distinguished from the angel of the Lord.
This "angel of the Lord"
appears again in the fourth vision. In the
court scene he is the advocate of Joshua the high priest (Zech. 3:1, 6). The
"angel of the Lord" is Christ Jesus, the second person of the Godhead.
"Angel of the Lord. That is, 'the Angel which is the Lord,' meaning Christ
(cf. Jude 9; see PK 584; see on Ex. 23:20,
21)."—SDA Bible Commentary,
vol. 4, p. 1092.
The
SDA Bible Commentary,
comments on Exodus 23:20: "The 'Angel'
plainly refers to 'the messenger [Angel] of the covenant' (Mal. 3:1), that
is, to Christ (PP 252, 311). The word
mar ak,
'angel,' means 'messenger,'
and is translated as often one way as the other. Christ was ever the Mes-
senger of God to Israel (PP 366), and as such conveyed to them a knowl-
edge of the character, will, and mercy of God (Gen. 22:1, 10-12; Ex.
32:34; Isa. 63:7-9; Mal. 3:1; John 8:56-58; 1 Tim. 2:5)."—Vol. 1, p. 628.
There seem to be three principal personalities involved in the first vi-
sion: God the Father, God the Son, and Zechariah's accompanying angel.
3.
What evidence is there that the myrtle trees possibly symbolize the
returned exiles, or God's people? Zech. 1:8, 10; compare Neh.
8:14-18.
21
Consider the following four points:
e
The scene of the myrtle trees was well known by the children of
Israel because such trees were plentiful around Jerusalem (Isa. 41:19).
Branches of myrtle trees, as well as other trees, were used for the booths
that were erected at the Feast of Tabernacles (Neh. 8:15).
o
The fact that the "angel of the Lord," Christ, stood among the myrtle
trees is consistent with the thrust of this vision, as well as the third vi-
sion, that God wants to dwell in the midst of His people.
The theme introduced here of God being in the midst of His people is
central to the book of Zechariah and to the subject of restoration.
o
Zechariah is a Messianic book. The Messiah's work for His people is
the heart of Zechariah's message.
4.
Who are represented by the red, speckled, and white horses?
What message did they bring to the Lord? Zech. 1:8-11; compare
Zech. 6:1-8; Rev. 6:1-8.
We are informed that angels are "ministering spirits, sent forth to min-
ister for them who shall be heirs of salvation" (Heb. 1:14). Having pa-
trolled the earth and conveyed their particular messages to the areas to
which they were sent, the angels report to the Lord that now circumstances
are favorable for the restoration of His people within their own land.
5.
As God stands among His people, what attitude does He have
toward them? What blessed assurances does He give them? Zech.
1:13-17.
This first vision reveals that at this time of peace, when the earth is "at
rest" (Zech. 1:11), God wants His people to resume building the Temple.
Here is a timely spiritual lesson for us today. We must "build" the church
in times of peace or we will have to do it under more difficult circum-
stances.
A question for reflection.
What does the fact that Jesus stands among
His discouraged and demoralized people tell you about Him and His con-
cern for us?
II. THE HORNS AND THE CARPENTERS (Zech. 1:18-21).
This short vision is comprised of two questions and two answers. The
first question and answer relate to the four horns, and the second question
and answer relate to the four smiths or carpenters. The dialogue is between
Zechariah and the angel.
6.
In general, what do horns represent in Scripture? Dan. 7:8, 20, 21,
24; Rev. 17:12, 16.
22
TUE
As an animal uses its horns to show its strength and defend itself, so na-
tions manifest their power in conflict with their enemies. (See Ps. 75:4, 5;
132:17).
7.
What was Zechariah's first question? How did the angel answer
him? Zech. 1:18, 19.
The four horns probably correspond to the four directions; hence the
universal application to the whole heathen world. "Zechariah then saw the
powers that had 'scattered Judah, Israel, and Jerusalem,' symbolized by
four
horns."—Prophets and Kings,
p. 581.
8.
How did the angel respond to the second question that Zechariah
asked? Zech. 1:20, 21.
The word "carpenter" in the King James Version comes from the He-
brew word that means "artisans," workers in metal, wood, and stone.
"Immediately afterward he saw four carpenters, representing the agencies
used by the Lord in restoring His people and the house of His worship."—
Prophets and Kings,
p. 581.
Some have interpreted the four horns to mean the four hostile empires
that persecuted and scattered Israel, namely - Babylon, Medo-Persia,
Greece, and Rome. On the basis of the idea that the scattering of God's
people had already occurred, some argue tentatively that the four horns
represent Egypt, Assyria, Babylon, and Persia. It suffices to state that these
heathen powers each had their turn at being terrified and cast down by the
artisans appointed by God to free His people and assist them in the recon-
struction of the Temple services.
God is intimately acquainted with the affairs of humanity.
He
knows everything—past, present, and future—regarding every nation and
every individual. He overrules the events of history and guides the affairs
of nations so that He might help His people.
The provision of the four carpenters also indicates that when we invite
God to dwell in our midst His work for us is invincible. No matter how
mighty the horns, they can be overcome;
for every horn God has a car-
penter to deal with it.
God's will among the nations.
"In the annals of human history, the
growth of nations, the rise and fall of empires, appear as if dependent on
the will and prowess of man; the shaping of events seems, to a great de-
gree, to be determined by his power, ambition, or caprice. But in the word
of God the curtain is drawn aside, and we behold, above, behind, and
through all the play and counterplay of human interest and power and pas-
sions, the agencies of the All-merciful One, silently, patiently working out
the counsels of His own
will."—Prophets and Kings,
pp. 499, 500.
23
God's
will for you.
"Nothing is apparently more helpless, yet really
more invincible, than the soul that feels its nothingness and relies wholly
on the merits of the Saviour. God would send every angel in heaven to the
aid of such a one, rather than allow him to be
overcome."—Testimonies,
vol.
7, p. 17.
What does this mean to you?
Are you allowing Jesus to control the af-
fairs of your life? Are you following His guidance as he seeks to make you
a purified temple in which He can dwell permanently?
III. THE MAN WITH THE MEASURING LINE (Zech. 2:1-13).
God triumphs with spiritual Israel.
Zechariah's third vision predicted
Israel's future greatness if she would cherish God's presence and favor.
This vision reveals the triumph of God's plan to save His iieople and the
world. The glorious prospect designed for her was not fulfilled to literal
Israel, not because God failed, but because Israel failed. The divine plan
would have been realized if Israelites had maintained their covenant with
God and cooperated fully with His will.
The plan remains; the method has changed.
"That which God pur-
posed to do for the world through Israel, the chosen nation, He will finally
accomplish through His church on earth today. He has 'let out His vine-
yard unto other husbandmen,' even to His covenant-keeping people, who
faithfully 'render Him the fruits in their seasons.' Never has the Lord been
without true representatives on this earth who have made His interests their
own. These witnesses for God are numbered among the spiritual Israel, and
to them will be fulfilled all the covenant promises made by Jehovah to His
ancient
people."—Prophets and Kings,
p. 713, 714.
9.
How does the apostle Paul clarify the transition from literal to
spiritual Israel? Rom. 9:6-8; Gal. 3:29.
10.
What was symbolized by the measuring of Jerusalem? Zech. 2:2;
compare Eze. 40:2-4; Rev. 11:1.
In the prophets, measuring the city and the sanctuary is a symbol of re-
storation after the captivity. The book of Revelation borrows the symbol
from Zechariah and Ezekiel and applies it to the restoration of the sanctu-
ary message after centuries of misunderstanding and neglect. The restora-
tion of the sanctuary and the spiritual restoration of God's people occur at
the same time and for the same ultimate purpose.
"God had commanded that Jerusalem be rebuilt; the vision of the meas-
uring of the city was an assurance that He would give comfort and strength
to His afflicted ones, and fulfill to them the promises of His everlasting
covenant."—Prophets and Kings,
P.
581.
24
11. Why was the young man with the measuring line interrupted in
his work? Zech. 2:4, 5.
There are two reasons why Jerusalem will not need walls around it:
a.
The vastness and richness of God's blessing.
Because of the vast
multitudes of people and cattle that were to come into Jerusalem, the city
could not be limited by walls. Jerusalem's greatness and influence would
go beyond any stipulated boundaries.
b.
The Lord's presence.
Outwardly, God "will be unto her a wall of
fire round about," referring to His defense and protection from her ene-
mies. Walls will not be necessary. Inwardly, God "will be the glory in the
midst of her," referring to His divine presence (Zech. 2:5). •
12. How does the message of the vision of the man with the measur-
ing line apply to the individual Christian and the Christian
church today? Matt. 5:14-16; John 8:12; Acts 1:8.
The promises given through Zechariah were transferred to the Christian
church and its members, who are to be reflectors of Christ's glory. (See
Eph. 5:8.) Jerusalem's boundaries now incorporate the entire world.
Christians "have come to Mount Zion and to the city of the living God, the
heavenly Jerusalem, and to innumerable angels in festal gathering, and to
the assembly of the first-born who are enrolled in heaven, and to a judge
who is God of all" (Heb. 12:22, 23, RSV).
13. From what land did the Lord instruct His people to flee so that
they could dwell in Zion? How does this apply today? Zech. 2:6,
7; Rev. 14:8-10; 18:4.
To flee is not always a sign of cowardice. Sometimes it is an indication
of wisdom. Paul admonished Timothy to "flee from all of this . . ."
(1
Tim. 6:11, NIV). List below some of the things in our culture from
which you should flee:
14.
What is to be the destiny of those who have opposed God and His
people? Zech. 2:8, 9; Rev. 18:8, 9; 20:7-9.
15.
When will Zechariah's promises of the restoration of Jerusalem
ultimately
be
fulfilled? Compare Zech. 2:4, 5, 10-12 with Rev.
21:3, 23-27.
25
"Then it is that the redeemed from among men will receive their
promised inheritance. Thus God's purpose for Israel will meet with literal
fulfillment. That which God purposes, man is powerless to disannul. Even
amid the working of evil, God's purposes have been moving steadily for-
ward to their accomplishment. It was thus with the house of Israel
throughout the history of the divided monarchy; it is thus with spiritual
Israel
today."—Prophets and Kings,
p. 720.
CHRISTIANS WITHOUT WALLS.
To avoid possible failure we some-
times erect defenses—self-imposed walls. Fear cripples and inhibits. God
wants us to grow in personal satisfaction and usefulness. Check below the
attitudes and beliefs that may be as walls keeping you from experiencing
your full potential:
I don't have the ability
I don't have the money
I am too old
Others are better qualified
What will people think if I fail?
"There is no limit to the usefulness of one who, putting self aside,
makes room for the working of the Holy Spirit upon his heart, and lives a
life wholly consecrated to
God."—Christian Service,
p. 254.
FURTHER STUDY AND MEDITATION:
Read Revelation 21; Romans
9-11; and
SDA Bible Commentary,
vol. 4, pp. 36, 37.
SUMMARY:
God's greatest desire is to dwell in our midst and in our
hearts now and for eternity. Because we are precious to Him, He desires us
to give Him our total trust and obedience. His desire is to manifest His
light and power through us to others.
26
Adult Lesson
A Brand Plucked
out o the Fire
THIS WEEK'S STUDY: Zechariah 3:1-10.
sae
MEMORY TEXT: "And the Lord said unto Satan, The Lord
PM
rebuke thee, 0 Satan; even the Lord that hath chosen Jerusalem
rebuke thee: is not this a brand plucked out of the tire?"
(Zechariah 3:2).
RIGHTEOUSNESS FOR YOU.
This lesson reveals the vast difference
between the characters of Christ and Satan and their contrasting attitudes
toward humanity. Satan wants to accuse and destroy, but Christ defends
and saves, showing mercy and bestowing righteousness.
OUTLINE:
I.
The Heavenly Court Scene (Zech. 3:1, 3).
II.
The Divine Defense (Zech. 3:2).
III.
Vindication and Restoration (Zech. 3:4-8).
A MESSAGE FOR THE REMNANT.
Joshua's experience in this fourth
vision represents God's plan for the exiles who had returned from Baby-
lon. They were like brands plucked out of the fires of exile, hardship, and
persecution. Except for God's mercy and forgiveness they would have
been consumed. God's rescue came just in time. The theme of this lesson
is the righteousness of Christ bestowed upon those who accept Christ as
Saviour.
Why this vision was given.
Satan was attempting to destroy God's plan
of restoring spiritually the Israelites who had returned from captivity in
Babylon. He was alarmed to see progress made in the rebuilding of the
Temple, and he was "determined to put forth still further effort to weaken
and discourage God's people by holding before them their imperfections
of character. . . . But in this crisis the Lord strengthened His people 'with
good words and comfortable words.' Zechariah 1:13. Through an impres-
sive illustration of the work of Satan and the work of Christ, He showed
the power of their Mediator to vanquish the accuser of His people."—
Prophets and Kings,
pp. 582, 583.
A very helpful commentary on Zechariah chapter 3
is found in the
chapter entitled "Joshua and the Angel," in
Prophets and Kings,
pp. 582-
592. This chapter demonstrates that the vision of Joshua and the Angel has
a specific message for God's people today.
The last-day application of the vision.
"Zechariah's vision of Joshua
and the Angel applies with peculiar force to the experience of God's
people in the closing scenes of the great day of atonement The remnant
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church will then be brought into great trial and distress. Those who keep
the commandments of God and the faith of Jesus will feel the ire of the
dragon and his hosts. Satan numbers the world as his subjects; he has
gained control even of many professing Christians. But here is a little com-
pany who are resisting his supremacy. If he could blot them from the earth,
his triumph would be
complete."—Prophets and Kings,
p. 587.
"It has been shown me that the experience recorded in the third chapter
of Zechariah is now being acted over, and will continue to be while men,
making profession of cleanness, refuse to humble the heart and confess
their sins.—Ellen G. White Comments,
SDA Bible Commentary,
vol. 4, p.
1179.
"I entreat of you to read the third and fourth chapters of Zechariah.
If these chapters are understood, if they are received, a work will be
done for those who are hungering and thirsting for righteousness, a work
that means to the church: 'Go forward and upward.'
"—Testimonies,
vol. 6, p. 296.
I. THE HEAVENLY COURT SCENE (Zech. 3:1, 3).
1.
Study the heavenly court scene found in Job 1:6-12 along with that
described in Zechariah 3:1-7. List below some of the similarities
that you discover.
Joshua a type of Christ.
Joshua the son of Josedech or Jehozadak was
the first high priest of Israel after the return from the captivity in Babylon
(Haggai 1:1, 12, 14; cf. Ezra 2:2; Neh. 7:7). Joshua's father Jehozadak was
the high priest who was carried captive to Babylon at the conquest of
Jerusalem by Nebuchadnezzar. Probably Joshua was born in exile. (See
1 Chron. 6:15.) With other leaders of Judah, Joshua's grandfather, the high
priest Seraiah, had been executed at Riblah by the king of Babylon
(2 Kings 25:18-21).
The name Joshua and the name Jesus are identical. Joshua is the He-
brew form, and Jesus is the Greek. Both names mean "Yahweh is the
Saviour," or "Yahweh saves." In Matthew 1:21 we read, "thou shalt call
his name Jesus: for he shall save his people from their sins."
How appropriate it was for the high priest to be named Joshua! Israel's
sins had separated them from God. In the book of Zechariah, Joshua's ex-
perience symbolizes the saving of his people from their sins, for he is a
type of the Branch, the Messiah, through whom the iniquity of the land
will be removed "in one day" (Zech. 3:8, 9; 6:11-13).
2.
What was symbolized by the manner in which Joshua was
clothed? What did Joshua's condition represent? Zech. 3:3.
Joshua depended on God's mercy.
"The high priest cannot defend
himself or his people from Satan's accusations. He does not claim that
Israel is free from fault. In filthy garments, symbolizing the sins of the
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people, which he bears as their representative, he stands before the Angel,
confessing their guilt, yet pointing to their repentance and humiliation, and
relying upon the mercy of a sin-pardoning Redeemer. In faith he claims the
promises of
God."—Prophets and Kings,
pp. 583, 584.
3.
Compare Zechariah 3:3 and Isaiah 64:6. Write a brief statement
comparing the two texts.
How to answer Satan's accusations.
"When Satan comes to tell you
that you are a great sinner, look up to your Redeemer and talk of His mer-
its. That which will help you is to look to His light. Acknowledge your sin,
but tell the enemy that 'Christ Jesus came into the world to save sinners'
and that you may be saved by His matchless love. 1 Timothy 1:15."—
Steps to Christ,
pp. 35, 36.
4.
What do the following passages teach regarding Satan's identity
and function? Zech. 3:1; Job 1:6-12; 2:1-6; 1 Peter 5:8; Rev. 12:10.
The Hebrew word for Satan means "adversary" or "accuser." The
word translated "resist" in Zechariah 3:1 comes from the Hebrew verb
meaning "to accuse."
Satan the accuser.
In this chapter Satan is the accuser of a specific in-
dividual representing the nation Israel. He is more than an evil force: He is
a personal being who confronts the Angel of the Lord and accuses Joshua
the high priest.
Satan functions as the prosecuting attorney. He stands at the right hand
of the accused (Zech. 3:1). This was the position of the accuser in a court
of justice.
5.
What motivated Satan's accusations against Joshua and God's
people? Were his accusations correct? Need we fear his accusa-
tions? Rev. 12:10; Rom. 8:31-39.
Satan, the accuser throughout time.
"As Satan accused Joshua and
his people, so in all ages he accuses those who seek the mercy and favor of
God. . . . Over every soul that is rescued from the power of evil, . : . the
controversy is repeated. Never is one received into the family of God
without exciting the determined resistance of the enemy. . . . His [Satan's]
accusations arise solely from his enmity to
Christ."—Prophets and Kings,
p. 585, 586.
Satan's sevenfold strategy
may be outlined as follows:
a.
He leads people into doubt and skepticism.
b.
He causes some to lose their trust in God.
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c.
He causes people to separate themselves from God's love.
d.
He tempts them to break God's law.
e.
He presents their sins before them to discourage them.
f.
He accuses them in order to secure their condemnation and destruc-
tion.
g.
He contests Christ's right to take them from him, for he wants to
claim them as his own.
Satan's claim.
"Satan has an accurate knowledge of the sins that he
has tempted God's people to commit, and he urges his accusations against
them, declaring that by their sins they have forfeited divine protection, and
claiming that he has the right to destroy
them."—Prophets and Kings,
p.
588.
6.
Who is "the angel of the Lord" who was defending Joshua? Zech.
3:1, 2; compare Gen. 22:11, 12; Ex. 23:20, 21; 32:34; 1 Cor. 10:4.
"Then the Angel, who is Christ Himself, the Saviour of sinners, puts to
silence the accuser of His people, declaring, 'The Lord rebuke thee, 0
Satan.'
"—Prophets and Kings,
p. 584.
As Joshua's filthy rags represented the sins of his people, so Christ took
our sins upon Himself. The Innocent One identified Himself with sin and
sinners so that He might cover us with His righteousness. (See 2 Cor. 5:21;
1 Peter 2:24.) Our sins killed Him. His righteousness gives us eternal life.
7.
What do the following passages tell us about Christ's work for us?
Isa. 53:6, 8, 10, 12; Heb. 2:17, 18; 4:14, 15.
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II. THE DIVINE DEFENSE (Zech. 3:2).
Satan's accusations are correct; we are guilty. Our only defense is ac-
ceptance of the freely offered righteousness of Christ.
8.
What did Christ say in Joshua's defense? Why didn't He debate
or argue with Satan? Zech. 3:2.
"He who has been most abused by their ingratitude, who knows their
sin and also their penitence, declares: 'The Lord rebuke Thee, 0 Satan. I
gave My life for these souls. They are graven upon the palms of My hands.
They may have imperfections of character; they may have failed in their
endeavors; but they have repented, and I have forgiven and accepted
them'
"—Prophets and Kings,
p. 589.
9.
How did Christ deal with Satan in some of His other encounters
with him? Jude 9; Luke 4:3, 4, 12, 13, 35.
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When Satan comes to dispute, call on the Lord to rebuke him. When he
is tempting and bargaining with you, appeal to God's holy Word, "It is
written." And when he is using another individual to attack you, trust in
Christ to rebuke him.
The arguments of Calvary.
"The blood of Jesus Christ is the eloquent
plea that speaks in behalf of sinners. This blood 'cleanseth us from all
sin'
"—Testimonies to Ministers,
p. 517.
"In his own strength, man cannot meet the charges of the enemy. . . .
He [Jesus] pleads their cause, and by the mighty arguments of Calvary,
vanquishes their
accuser."—Prophets and Kings,
p. 586.
10.
Why does Christ describe His people as "a brand plucked out of
the fire" in Zechariah 3:2.
Have you ever by mistake thrown a precious letter or a rare document
into the fire along with some wastepaper? Then, to your horror, you have
discovered that precious piece of paper burning. Quickly you have re-
trieved it in spite of the smoke and the heat. You are sad that some of it has
been burned, but glad that you have saved a remnant before it was totally
consumed.
The word
brand
comes from the Hebrew word that means "a log," "a
branch," "a twig," "a stick." This word occurs only three times in the
Old Testament. (Compare Zechariah 3:2 with Amos 4:11, and Isaiah 7:4.)
Satan's control overcome.
"But while the followers of Christ have
sinned, they have not given themselves up to be controlled by the satanic
agencies. They have repented of their sins and have sought the Lord in
humility and contrition."—Prophets
and Kings,
p. 589.
ND
III. VINDICATION AND RESTORATION (Zech. 3:4-8).
11.
What is symbolized by the taking away of Joshua's filthy gar-
ments and his being clothed in new garments? Zech. 3:4, 5.
Justification
involves two aspects:
a.
It destroys the guilt of past sins. Joshua's filthy garments were re-
moved. (See Acts 13:38, 39; Rom. 4:6-8.)
b.
It includes the new-birth experience. Joshua was given new gar-
ments. (See Titus 3:5-7; Gal. 3:2-6; Rom. 10:6-10;
Thoughts From the
Mount of Blessing,
p. 114.)
Imputation of righteousness
(justification) involves the bestowal of
the righteousness of Christ upon the believer:
"His [Joshua's] own sins and those of his people were pardoned.
Israel was clothed with 'change of raiment'—the righteousness of
Christ imputed to
them."—Prophets and Kings,
p. 584.
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"The spotless robe of Christ's righteousness is placed upon the tried,
tempted, faithful children of God. The despised remnant are clothed in
glorious
apparel"—Prophets and Kings,
p. 591.
"All who have put on the robe of Christ's righteousness will stand
before Him as chosen and faithful and
true."—Prophets and Kings,
p.
587.
"Through faith in His name He imputes unto us His righteousness,
and it becomes a living principle in our
life."—That I May Know Him,
p. 302.
"The resolutions you may make in your own finite strength, will be
only as ropes of sand; but if you pray in sincerity, surrendering yourself,
soul, body, and spirit, unto God, you put on the whole armor of God,
and open the soul to the righteousness of Christ; and this alone—
Christ's imputed righteousness—makes you able to stand against the
wiles of the
devil."—Sons and Daughters of God,
p. 346.
12. What results from justification? Rom. 6:17-22; 1 Thess. 4:1-3.
"Sanctification
is a state of holiness, without and within, being holy
and without reserve the Lord's, not in form, but in truth. Every impurity of
thought, every lustful passion, separates the soul from God; for Christ can
never put His robe of righteousness upon a sinner, to hide his deformity.
. . . There must be a progressive work of triumph over evil, of sympathy
with good, a reflection of the character of Jesus."—Our
High Calling,
p.
214.
®
13. What is symbolized by the "fair mitre?" Zech. 3:5; Ex. 28:36-
38.
The Hebrew word translated "fair" means "to be clean, to be pure," or
"to be pronounced clean or pure." The Lord plans that the minds of His
people will be fully surrendered to the indwelling Holy Spirit. (Compare
2 Cor. 10:5; 2 Peter 3:14; 1 Thess. 5:23; Rev. 7:1-3.)
14.
What admonition did Christ give Joshua? What did the ad-
monition signify? Zech. 3:7.
15.
Why are Christ's people described as "men wondered at"? Who
is the Branch? Zech. 3:8; compare Jer. 23:5, 6; 33:15.
16.
To what end-time events does the prophecy of Zechariah chapter
3 apply? Compare Rev. 3:5; 19:7, 8; Dan. 12:1. (See
Prophets and
Kings,
pp. 587-592.)
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HANDLING GUILT.
When the filthy garments were removed from Joshua he experienced
forgiveness and release from guilt feelings. Some persons who are for-
given continue to experience the pain of guilt feelings. How should I
handle guilt feelings? Read the suggestions below and indicate your selec-
tion of healthy or unhealthy ways of handling guilt by indicating a "plus"
or a "minus" in the spaces provided:
Blame others.
Repress or deny your guilt feelings.
Examine your guilt feelings in the light of reason and the Scrip-
tures.
Confess your sins and failures to God, and to others when neces-
sary.
Reject unjust social contempt.
Avoid morbid self-condemnation.
After confessing and forsaking your sin lay your guilt feelings at
the foot of the cross.
J
FURTHER STUDY AND MEDITATION:
Read the chapter entitled
"Joshua and the Angel," in
Prophets and Kings,
pp. 582-592, and the
chapter entitled "Facing Life's Record," in
The Great Controversy,
pp.
479-491.
SUMMARY: Through the experiences of Joshua and ancient Israel, God
wants to teach us some vital lessons to prepare us for the sealing and His
second coming. As we submit to Him and commune with Him daily, He
becomes our justification, sanctification, and glorification. Our walk with
Him in this world will go on in heaven when He comes again to take us
home with Him.
HAVE YOU GIVEN FOR SOUTHERN ASIA?
1.
New churches in Northern India
2.
SDA High School at Khunti, Bihar, India
3.
Evangelism to millions who do not know
Christ
Your Gift This Quarter Will Make a
Difference!
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Adult Lesson
Dy W y Sp
rot
THIS WEEK'S STUDY: Zechariah 4:1-14.
MEMORY TEXT: "Then he answered and spake unto me,
saying, This is the word of the Lord unto Zerubbabel, saying,
Not by might, nor by power, but by my spirit, saith the Lord of
hosts" (Zech 4:6).
THE SPIRIT OVERCOMES.
Despite seemingly insurmountable prob-
lems, the Spirit of God will overcome all obstacles and complete God's
work in the earth. Through the Spirit's power our lives are made purified
temples for God's permanent indwelling.
OUTLINE:
I.
Olive Trees (Zech. 4:3, 11-14).
II.
Oil (Zech. 4:6, 12).
HI. Candlestick (Zech. 4:2, 9, 10).
IV. Light (Zech. 4:2).
RIGHTEOUS BECAUSE OF THE SPIRIT'S PRESENCE.
There are
two central figures in Zechariah 3. The central
human
figure is Joshua; the
central
divine
figure is Jesus the Advocate. The theme is the righteousness
of Christ. In Zechariah 4 the central human figure is Zerubbabel, and the
central divine figure is the Holy Spirit, the third person of the Godhead.
The Holy Spirit empowers Zerubbabel to act, build, and overcome formi-
dable obstacles.
Christ's righteousness is sufficient.
Another relationship between the
two chapters becomes apparent. In the same way that the righteousness of
Christ was vital for Joshua and the people he represented, the Holy Spirit
was essential for Zerubbabel and the people he represented. The holy oil
flowing into the candlesticks symbolizes the Holy Spirit supplying strength
for Zerubbabel. The same work is accomplished for God's people in every
age.
In order to maintain the righteousness of Christ in our lives, we must
maintain our daily walk with Jesus. "The righteous will continually follow
righteousness, because Christ, who is formed within, is righteousness and
truth."—Ellen G. White,
Signs of the Times Articles,
vol. 4, p. 208. Such a
continuous experience of righteousness, as emphasized in Zechariah 3, de-
pends on the unending flow of the Holy Spirit into our lives, and through
us to others. We keep the robe of His righteousness not by our human
might, but by God's Spirit (Zech. 4:6).
Why this vision was given.
The work of rebuilding the Temple in
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Jerusalem had been halted because of opposition from Israel's enemies.
Through Zechariah, the Lord brought encouragement to Zerubbabel and
his people who were struggling to reestablish the Temple and its services.
The work of rebuilding the literal Temple, as well as the task of preparing
each heart as a purified temple for the Lord's indwelling, ultimately is ac-
complished by the Holy Spirit. As we demonstrate faith in the Lord by
cooperating with Him, His Spirit accomplishes that which human effort is
powerless to achieve.
TI
I. OLIVE TREES (Zech. 4:3, 11-14).
1.
What is the significance of what Zechariah saw on either side of
the seven-branched candlestick? Zech. 4:3.
Zechariah was given a vision of a seven-branched candlestick of gold
with a bowl upon the top of it. On either side of the candlestick was an
olive tree from which flowed oil through golden pipes leading to the bowl.
The oil then fed the seven lamps of the candlestick and the light shone
forth.
There are four major symbols depicted in the vision: olive trees, oil,
seven-branched candlestick, light.
2.
In response to Zechariah's two questions, how did the angel inter-
pret the symbolism of the olive trees? Zech. 4:11-14.
The angel did not say who "the two anointed ones" are. He simply
identified them as the source of the "oil," and therefore of the light. The
two anointed ones receive their instructions from the One in whose pre-
sence they minister, "the Lord of the whole earth" (Zech. 4:14). Hence,
the ultimate source of the "oil" is the Lord Himself.
Holy ones in God's presence.
"So from the holy ones that stand in
God's presence His Spirit is imparted to the human instrumentalities who
are consecrated to His service. The mission of the two anointed ones is to
communicate to God's people that heavenly grace which alone can make
His word a lamp to the feet and a light to the path. 'Not by might, nor by
power, but by My Spirit, saith the Lord of hosts.' Zech.
4:6."—Christ's
Object Lessons,
p. 408.
"It is to receive blessing for us that they [the two anointed ones] stand
in God's presence. As the olive trees empty themselves into the golden
pipes, so the heavenly messengers seek to communicate all that they re-
ceive from God. The whole heavenly treasure awaits our demand and re-
ception; and as we receive the blessing, we in our turn are to impart it.
Thus it is that the holy lamps are fed, and the church becomes a light
bearer in the
world."—Testimonies to Ministers,
p. 510.
3.
What meaning does the book of Revelation give to "two olive
35
trees?" How does John's vision of the olive trees relate to
Zechariah's? Rev. 11:3, 4.
In Revelation two olive trees and two candlesticks symbolize "my two
witnesses." The symbolism is somewhat different from that employed in
Zechariah 4. Yet there is a clear relationship. Study of Revelation 11 re-
veals that God's "two witnesses" are none other than His Word, written
by Old and New Testament prophets. God's Word prophesied in "sack-
cloth" for the 42 months or 1260 years of papal supremacy (A.D. 538-
1798). His Word destroys His enemies (Rev. 11:5), has power to shut
heaven, produce plagues (v. 6), and finally triumphs through the might of
the Lord Himself (v. 12).
" 'Thy word,' said the psalmist, 'is a lamp unto my feet, and a light
unto my path.' Revelation 11:4; Psalm 119:105. The two witnesses rep-
resent the Scriptures of the Old and the New Testament. Both are im-
portant testimonies to the origin and perpetuity of the law of God. Both
are witnesses also to the plan of salvation."—The
Great Controversy,
p. 267.
The "olive trees," or "two anointed ones," impart God's Word to
willing hearts.
"Let every man who enters the pulpit know that he has an-
gels from heaven in his audience. And when these angels empty from
themselves the golden oil of truth into the heart of him who is teaching the
word, then the application of the truth will be a solemn, serious matter. . . .
A man may lavish all the treasures of his learning, he may exhaust the
moral energies of his nature, and yet accomplish nothing, because he him-
self has not received the golden oil from the heavenly messengers; there-
fore it cannnot flow forth from him, imparting spiritual life to the
needy."—Testimonies to Ministers,
p. 338.
4.
In John's vision of the seven candlesticks, who takes the place of
the olive trees? Rev. 1:13, 18.
Christ is the source of the blessing that the "two anointed ones" impart
to His people. He is the living Word (John 1:1-3; Rev. 19:13) whose light
and power is imparted by the holy ones who stand in His presence. He is
the One who "liveth, and was dead" (Rev. 1:18). His power over death
spells life to every believing soul. "For if we be dead with him, we shall
also live with him" (2 Tim. 2:11).
II. OIL (Zech. 4:6, 12).
5.
What was the purpose of the oil in Zechariah's vision? What does
the oil represent? Zech. 4:2, 6, 10, 12.
36
The central symbol in the prophecy of Zechariah 4 is the oil, and the
central message is contained in verse 6. The reasonable conclusion is that
the oil symbolizes the Holy Spirit. The ultimate source of the oil is "the
Lord of the whole earth" (Zech. 4:14). The special gift of the Holy Spirit
was provided by the Father. at the request of Christ (John 14:16-18; 16:7-
14). The "two anointed ones, that stand by the Lord of the whole earth"
(Zech. 4:14), heaven's angels who pour the oil of truth into receptive
hearts, are constantly cooperating with the Holy Spirit, whose mission is to
bring conviction and comfort to God's people.
A constant supply available. "Read
and study the fourth chapter of
Zechariah. The two olive trees empty the golden oil out of themselves
through the golden pipes into the golden bowl from which the lamps of the
sanctuary are fed. The golden oil represents the Holy Spirit. With this oil
God's ministers are to be constantly supplied, that they, in turn, may im-
part it to the
church."—Testimonies to Ministers, P.
188.
"The dispensation in which we are now living is to be, to those that
ask, the dispensation of the Holy Spirit. Ask for His blessing. It is time we
were more intense in our devotion. To us is committed the arduous, but
happy, glorious work of revealing Christ to those who are in darkness. We
are called to proclaim the special truths for this time. For all this the out-
pouring of the Spirit is essential. We should pray for it. The Lord expects
us to ask Him. We have not been' wholehearted in this
work."—Testimo-
nies to Ministers,
pp. 511,512.
6.
How does Zechariah's vision of the oil
,
flowing into seven branches
of the candlestick enable us to interpret John's statements regard-
ing the Holy Spirit? Rev. 1:4; 3:1; 4:5.
There are not seven Holy Spirits. John's reference to the "seven Spirits
which are before his throne" (Rev. 1:4) borrows the symbolism of Zechar-
iah. The oil in the candlestick of the sanctuary was directed seven ways,
representing the fact that the Holy Spirit does a perfect work for God's
people around the world. The perfect and eternal vigilance of the Holy
Spirit was spoken of by both Zechariah and John. The oil in the seven
branches of the candlestick represents "the eyes of the Lord, which run to
and fro through the whole earth" (Zech. 4:10). Similarly the seven eyes of
the Lamb "are the seven Spirits of God sent forth into all the earth" (Rev.
5:6).
No human being can ever complain that he did not receive sufficient
light to be saved. The Holy Spirit does a perfect work for imperfect people,
rendering possible the response that will inevitably result in salvation. (See
Rom. 2:11-16.) No one can hide from the Spirit of God. His divine pres-
ence and conviction are lovingly provided for the most remote peoples of
earth. (See Ps. 139:7-10.)
7.
What symbol takes the place of the oil in John's vision of Christ?
Rev. 1:16.
37
We often think of a sword as a symbol of destructive power. Such an
application is quite biblical. (See Rev. 19:15, 21.) Even so, the sword
emanating from Christ's mouth in Revelation chapter 1 also represents the
spiritual support that He imparts to His church. Paul spoke of "the sword
of the Spirit, which is the word of God" (Eph. 6:17; compare Heb. 4:12).
After His resurrection, Jesus "breathed on them, and saith unto them, Re-
ceive ye the Holy Ghost" (John 20:22). This is the background to John's
vision of Christ in Revelation 1. The "oil" of Zechariah, and the "sword"
of Revelation both symbolize Christ's gift of the Spirit to His people.
8. Why will those represented by the five foolish virgins be lost?
Matt. 25:3, 4, 8.
Knowledge of truth not enough.
"In the parable, all the ten virgins
went out to meet the bridegroom. All had lamps and vessels for oil. For a
time there was seen no difference between them. So with the church that
lives just before Christ's second coming. All have a knowledge of the
Scriptures. All have heard the message of Christ's near approach, and con-
fidently expect His appearing. But as in the parable, so it is now. A time of
waiting intervenes, faith is tried; and when the cry is heard, 'Behold, the
Bridegroom cometh; go ye out to meet him,' many are unready. They have
no oil in their vessels with their lamps. They are destitute of the Holy
Spirit.
"Without the Spirit of God a knowledge of His word is of no avail. The
theory of truth, unaccompanied by the Holy Spirit, cannot quicken the soul
or sanctify the
heart."—Chrise s Object Lessons,
p. 408, 411.
III. CANDLESTICK (Zech. 4:2, 9, 10).
9.
Who is represented by the seven-branched candlestick seen by
Zechariah? Zech. 4:2, 6-10.
The symbolism of the candlestick comes from the ancient tabernacle.
The candlestick or lampstand (Hebrew:
menorah)
of the sanctuary holy
place had seven branches with a lamp on top of each. Zechariah was given
a vision of sanctuary imagery.
In this vision the candlestick, or lampstand, symbolizes Zerubbabel in
particular and God's people in general, of whom he was the representative.
Through Zechariah, the Lord was saying, "Zerubbabel, you and your
people cannot rebuild the Temple by your own human might. You can
only succeed in your work as you enter into a spiritual relationship with
Me, and trust Me to work on your behalf. You must have the golden oil of
the Holy Spirit flowing through the lamp of your life, giving you light and
power to accomplish your work."
10.
How many lampstands were there in the Holy Place of Solomon's
Temple? 2 Chron. 4:7, 20.
38
The symbolism of Solomon's Temple was somewhat different from that
of the wilderness tabernacle, but the meaning was the same. The candle-
sticks or lampstands represented God's people, who were to be reflectors
of His glory (Isa. 58:8, 10). The light shining forth represented the Lord's
light reflected through His people to the world (Ps. 4:6; 18:28).
11.
What is represented by the seven candlesticks or lampstands seen
by John? Rev. 1:12, 20.
The close parallel between the visions of Zechariah and John is very ap-
parent. In both cases God's people are instructed to rely upon Christ and
His Spirit for grace to fulfill the Lord's will in the earth. As Zerubbabel
and his people were inspired to complete the rebuilding of the Temple, so
God's people today are encouraged to go forward by faith, receiving the
constant infilling of the Spirit as the power to proclaim the gospel in all the
world. Then will come the fruition of our hopes. (See Matt. 24:13, 14.)
Christ the Source of light and life.
"Christ is spoken of as walking in
the midst of the golden candlesticks. Thus is symbolized His relation to the
churches. . . . If the candlesticks were left to mere human care, the flicker-
ing flame would languish and die; but He is the true watchman in the
Lord's house, the true warden of the temple courts. His continued care and
sustaining grace are the source of life and light."—The
Acts of the Apos-
tles,
p. 586.
1111
IV. LIGHT (Zech. 4:2).
12.
What is the primary application of the light that shone from the
lamps seen by Zechariah and John? John 1:4, 9; 8:12.
Humanity's only Light.
"No other light ever has shone or ever will
shine upon fallen man save that which emanates from Christ. Jesus, the
Saviour, is the only light that can illuminate the darkness of a world lying
in sin. . . . Humanity has in itself no light. Apart from Christ we are like an
unkindled taper, like the moon when her face is turned away from the sun;
we have not a single ray of brightness to shed into the darkness of the
world. But when we turn toward the Sun of Righteousness, when we come
in touch with Christ, the whole soul is aglow with the brightness of the
divine
presence."—Thoughts From the Mount of Blessing,
pp. 39, 40.
13.
What secondary application can be made of the light seen by
Zechariah and John? Matt. 5:14; Acts 13:47.
A glimpse of heaven granted to humanity.
"In all ages the 'Spirit of
Christ which was in them' (1 Peter 1:11) has made God's true children the
39
light of the people of their generation. . . . In like manner the disciples of
Christ are set as light bearers on the way to heaven; through them the
Father's mercy and goodness are made manifest to a world enshrouded in
the darkness of misapprehension of God. . . . The divine love glowing in
the heart, the Christlike harmony manifested in the life, are as a glimpse of
heaven granted to men of the world, that they may appreciate its excel-
lence."—Thoughts From the Mount of Blessing,
p. 41.
AM I RECEIVING THE HEAVENLY OIL?
As a Christian, how can I be certain that I have the Holy Spirit in my
life? Number the statements below in the order of their relative importance
in determining your relation to Christ and your possession of the Holy
Spirit:
I try to be a good family member and neighbor, and attempt to
fulfill my civic responsibilities.
I regularly attend Sabbath School and church and accept church
responsibilities.
I pay an honest tithe and give offerings.
I truly enjoy my morning and evening devotional periods.
I try to live my faith and share it as I have opportunity.
I have assurance of my salvation and I am comparatively happy.
Every day I invite Jesus to live in my life.
FURTHER STUDY AND MEDITATION:
Read the chapter in
Prophets
and Kings
entitled, "Not by Might, nor by Power," pp. 593-597, and the
chapter in
Testimonies to Ministers
entitled "Pray for the Latter Rain," pp.
506-512.
SUMMARY:
The Lord wants the golden oil of His Spirit, His light, love,
and power to fill our lives so that we might overflow to others. Are our
lamps trimmed? Are we empty of self and ready to be filled with the Holy
Spirit? God will accomplish great things through us if we respond to Him
and unite our human weakness to His divine strength.
40
Adult
Lesson
Judgment and
Vindiceion
THIS WEEK'S STUDY: Zechariah 5:1-6:8.
MEMORY TEXT: "Thus speaketh the Lord of hosts, saying,
Execute true judgment, and shew mercy and compassions every
man to his brother" (Zechariah 7:9).
CONDITIONS TO ACCEPTANCE.
God is willing to return to us, cover
us with His righteousness, and fill us with His Spirit. Are we willing to ac-
cept Him, forsake our sins, and be spiritually fruitful? He is coming in
judgment. Will we be condemned, or will we be vindicated?
OUTLINE:
I.
The Flying Roll: Vision 6 (Zech. 5:1-4).
II.
The Woman in the Ephah: Vision 7 (Zech. 5:5-11).
III.
The Four Chariots: Vision 8 (Zech. 6:1-8).
JUDGMENT AND VINDICATION IN ZECHARIAH.
This lesson
deals with the last three visions of Zechariah. These visions speak of
judgment and vindication. God's judgment affects the individual, Israel
(the church), and the world. It results in either condemnation or vindica-
tion.
Vindication the result of God's mercy.
It is evident that God wants to
eradicate sin from the hearts of His people and from the entire earth. The
time will come when He will have achieved that goal. This lesson serves
as a complement to the lessons earlier in the quarter. As we have seen, God
wants to return to us, dwell in our midst, cover us with His righteousness,
and empower us with His Spirit. What more can He do for us? One thing
He cannot do is to force our choice or do our part.
Joshua's vindication was a result of God's mercy. Even so, contrition
and repentance on Joshua's part were essential. In a sense, the court scene
continues in this lesson. Are we accepting with all our hearts what Christ
has done for us? Are we appropriating His Spirit in our lives? Are we at-
tached to Him? Is He dwelling in our hearts and in our midst?
God's love is not weakness.
"The righteous will continually follow
righteousness, because Christ, who is formed within, is righteousness and
truth. They will be imbued with a pure, fervent love, a love begotten by the
love of God. Their transgressions will be forgiven, and their sins pardoned.
And God will look upon them with pleasure.
"Christ loves His church. He will give all needed help to those who call
upon Him for strength for the development of Christlike character. But His
love is not weakness. He will not serve with their sins, nor give them pros-
41
sT,B
PM
perity while they continue to follow a wrong course of action. Only
through faithful repentance will their sins be forgiven; for God will not
cover evil with the robe of His righteousness."—Ellen G. White,
Signs of
the Times,
vol. 4, Nov. 13, 1901.
End-time implications.
This lesson has some special end-time implica-
tions and applications pointing to the day of atonement, the investigative
judgment, the close of probation, the rejection of the wicked, and the erad-
ication of evil.
Ej
I. THE FLYING ROLL: VISION 6 (Zech. 5:1-4).
1.
What did Zechariah
see
in his sixth vision? Zech. 5:1, 2.
In Bible times scrolls used for writing were often made of leather.
Sometimes the writings on the scroll contained cursings and judgment.
(See Deut. 29:20 and 2 Chron. 34:24.)
All could read.
"The prophet now sees
a scroll,
not rolled up in its
case and stacked in the archives for the use of the priests and scribes, but
flying,
open like a banner for all to read."—Baldwin,
Haggai, Zechariah,
Malachi,
p. 126.
"By modem measure the roll was about 17 by 34 ft. Inasmuch as these
dimensions agree with those of the holy place of the tabernacle. (. . . Ex.
26:1), and with those of the porch of Solomon's Temple (1 Kings 6:3),
some have sought to show a connection between the 'flying roll' and the
sanctuary. However, . . . there is no way of proving that such a connection
was to be represented by the foregoing similarity in dimensions. . . . The
dimensions were . . . probably noted to show the magnitude of the
curse."—SDA
Bible Commentary,
vol. 4, p. 1096.
2.
What did the scroll contain? What was God's purpose in showing
it to Zechariah? Zech. 5:3.
This very large flying scroll was declared to be a curse flying over all
the land, actively doing its work. The scroll signifies judgment. It also sig-
nifies that the law of God pronounces condemnation upon every disobe-
dient, law-breaking person. (See Rom 7:7-14.) Those who refuse the
"change of raiment," the robe of Christ's righteousness, are condemned
by the law of God.
3.
How may we avoid the law's curse? Gal. 3:13, 14; Rom. 8:1-4.
Accounted and made righteous.
"We have no righteousness of our
own with which to meet the claims of the law of God. But Christ has made
a way of escape for us. He lived on earth amid trials and temptations such
42
as we have to meet. He lived a sinless life. He died for us, and now He
offers to take our sins and give us His righteousness. If you give yourself
to Him, and accept Him as your Saviour, then, sinful as your life may have
been, for His sake you are accounted righteous. Christ's character stands in
place of your character, and you are accepted before God just as if you had
not sinned.
"More than this, Christ changes the heart. He abides in your heart by
faith. You are to maintain this connection with Christ by faith and the con-
tinual surrender of your will to Him; and so long as you do this, He will
work in you to will and to do according to His good pleasure."—Steps
to
Christ,
pp. 62, 63.
4.
What is the specific mission of the flying scroll? What does it do?
Zech. 5:3, 4.
God is a loving God, but He is holy and takes sin very seriously. He
loves the sinner but hates the sin, and greatly wants to rid His people of it.
According to this vision God "will deal with those in Israel who refuse the
`change of raiment' (ch. 3:4) and who rebel against the leadership of His
Spirit (ch. 4:6)."—SDA
Bible Commentary,
vol. 4, p. 1096.
Forsake sin or be forsaken.
"In order to appropriate the robe of
Christ's righteousness, men would be required to forsake their evil deeds.
. . . Those who refused would be visited by the curse pronounced by the
flying scroll."—SDA
Bible Commentary,
vol. 4, p. 1096.
5.
Compare the two sins condemned by Zechariah with the eighth
and ninth commandments of the Decalogue. Why do you think
these two particular sins were condemned? Ex. 20:15, 16.
" 'Every one who steals' (v. 3) symbolizes all those who have injured
a neighbor in any way. 'Every one who swears falsely' (v. 3) stands for all
who have dishonored God. The vision deals with the covenant law's-com-
prehensive protection of the rights of God and of neighbor."—Elizabeth
Achtemeier,
Nahum—Malachi: Interpretation, A Bible Commentary for
Teaching and Preaching
(Atlanta: John Knox Press, 1986), p. 127.
You cannot hide from God.
"Sin may be concealed, denied, covered •
up from father, mother, wife, children, and associates; no one but the guilty
actors may cherish the least suspicion of the wrong; but it is laid bare
before the intelligence of heaven. . . . He [God] is not deceived by appear-
ances of piety. . . . Men may be deceived by those who are corrupt in heart,
but God pierces all disguises and reads the inner life."—The
Great Con-
troversy,
p. 486.
God "will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts" (1 Cor. 4:5). (See also Eccl. 12:14;
Matt. 12:36, 37; Isa. 65:6, 7.)
43
Reflect. What does it mean to say that we have the truth? Do we mean
only that we have correct teachings or doctrines? What does it mean to live
the truth?
6.
What would happen to those who cherished sin? Zech. 5:3, 4.
In Leviticus 16 we learn that during the great Day of Atonement every
person was to afflict his soul and humble himself before God, so that he
might receive pardon and cleansing. By entering in heart into the spiritual
experience that God designed he should have on this day, the penitent
would not be cut off from Israel.
Guilt remains when sins are not forsaken.
"Sins that have not been
repented of and forsaken will not be pardoned and blotted out of the books
of record, but will stand to witness against the sinner in the day of God. He
may have committed his evil deeds in the light of day or in the darkness of
night; but they were open and manifest before Him with whom we have to
do."—The Great Controversy,
p. 486.
7.
What ultimately happens to those who cling to their sins? Mal. 4:1.
Each individual case decided."Every
individual has a soul to save or
to lose. Each has a case pending at the bar of God. Each must meet the
great Judge face to face. ... The work of preparation is an individual work.
We are not saved in groups. The purity and devotion of one will not offset
the want of these qualities in another. Though all nations are to pass in
judgment before God, yet He will examine the case of each individual with
as close and searching scrutiny as if there were not another being upon the
earth."—The
Great Controversy,
pp. 488, 490.
II. THE WOMAN IN THE EPHAH: VISION 7 (Zech. 5:5-11).
8.
Describe what Zechariah saw in the first part of his seventh vision.
What is the meaning of the symbolism? Zech. 5:5-8.
Three main symbols are used in describing the first part of this vision:
"ephah," "a talent of lead," and "woman."
The Ephah.
"The
ephah
was a large barrel used for measuring out
grain (cf. Ru. 2:17; 1 Sa. 1:24,
etc.)
It was therefore a common household
measure with a capacity of about 5 gallons. Even if this should prove an
underestimation, a 10-gallon measure would still not contain a human
being. In the vision, however, it may have been enlarged, as the scroll
was."—Baldwin,
Haggai, Zechariah, Malachi,
p. 128.
44
TUE
The "talent of lead" (Zech. 5:7), or "leaden cover" (RSV), literally
means a round disk of lead that was the lid placed over the mouth of the
ephah. A lid made of lead would ensure that the woman in the ephah
would not escape. The Lord's intention was that "wickedness" in Israel
should be contained.
The woman
symbolizes the wickedness of backslidden Israel, which al-
ways was seeking to get out and spread. The word for wickedness in He-
brew (verse 8) refers to the one who is declared guilty before a court. (See
Eze. 18:20.)
9.
What did an impure woman represent in John's visions? Rev.
2:20; 17:3-7.
Jezebel was used by John to illustrate the fallen spiritual condition of
the church in the Middle Ages. The medieval "Jezebel" was the forerun-
ner of end-time "Babylon," an evil woman who symbolizes the union of
false religions in the last days. This union comprises the papacy, apostate
protestantism, and spiritism. (See Rev. 16:13, 14; compare chapter 13.)
A pure woman.
Of course, we must add that the term
woman
in the
Bible is also used as a positive symbol. A pure woman symbolizes the
faithful church of God, which is clothed with the righteousness of Christ
and firmly founded on the Word of God. (See Rev. 12:1, 5, 6, 13-17; com-
pare 19:7, 8; 21:2.) She has been persecuted throughout history and
suffers violent attacks toward the end of time. But she is protected,
delivered from all evil, and made ready to meet her heavenly Bridegroom.
(See Eph. 5:25-27.)
10.
What meaning can be given to the drastic action of casting the
woman back into the ephah and thrusting the lead disk over it?
Zech. 5:8; compare Rev. 17:15-18.
God is serious about sin.
Symbolically, God gathers the accumulated
wickedness into a container and seals it with a lead lid. This ensures that it
will not escape and, like an infectious disease, pollute His people again.
The Lord did not want the exiles who had returned to Israel to be con-
stantly afflicted by the sins of those who remained behind in Babylon. (See
Hosea 2:4, 12-14; 3:1-5.) Likewise at the end of time the harlot "Baby-
lon" finally will be destroyed.
n
11. What happened to the ephah full of wickedness? Zech. 5:9-11?
Wickedness in this vision is carried symbolically to "the land. of Shi-
nar." Shinar was the power built by Nimrod (see Gen. 10:8-10; 11:2), and
45
it was the same as Babylon. The tower of Babel was built in Shinar. (See
Gen. 11:2-9.) How appropriate that Israel's wickedness should be sent
back to Babylon, where it belonged!
12.
What relationship can be found between the fate of the scapegoat
on the Day of Atonement and that of the woman in the ephah?
Lev. 16:20-22.
13.
Where will wickedness be confined at the conclusion of the an-
titypical Day of Atonement? Rev. 14:8; 18:1-5; 19:19-21; 20:1-3.
(See also
The Great Controversy,
pp. 480, 485, 486, 490, 491, 658.)
IT
III. THE FOUR CHARIOTS: VISION 8 (Zech. 6:1-8).
14.
Compare the horses and chariots in Zechariah's vision with the
horses in John's vision? Zech. 6:1-8; Rev. 6:2, 4, 5, 8.
Zechariah's horses are the same colors as those seen by John. In
Zechariah's vision, the horses and chariots are sent by God into various
parts of the earth. In John's vision the command for the horses and their
riders to go into the earth (Greek: "Go," or "Come") is given by the
living creatures, cherubim, who receive their commands from the throne of
God. The horses and chariots of Zechariah represent messages sent by God
that are appropriate to particular parts of the earth. (See Zech. 6:8.) Re-
garding Zechariah 6 as the background to Revelation 6, it is reasonable to
conclude that John's four horses represent messages sent into the earth that
are especially appropriate to the spiritual condition of the people in various
places at various times.
15.
What is intended by the "north country?" What does God's
Spirit do there? Zech. 6:6, 8.
Divine control and direction.
"Because the invasion routes from
Babylon entered Palestine from the north, Babylon had formerly been des-
ignated a northern power (. . . Jer. 1:14, 15). The term could, as appro-
priately, be applied to the Persians, who had taken over the territories of
Babylon. The chariots 'which go forth from standing before the Lord of all
the earth' (Zech. 6:5) doubtless represent God's agencies operating
throughout the earth, 'silently, patiently working out the counsels of His
own will' (see Ed 173). The delegation to the north country probably sym-
bolized the influence exerted upon the rulers of the Persian realm to further
the work of God. It seemed at the time 'as if the permission granted the
Jews to rebuild was about to be withdrawn' (PK 580). The vision must
have brought great encouragement to the disheartened builders, for it gave
46
them the assurance that the mission to the north country would be success-
ful. 'These that go toward the north country have quieted my spirit in the
north country' (. . . v. 8). Darius issued a new decree shortly afterward,
permitting the work to go forward, encouraging the enterprise by public
funds, and threatening any who might oppose it (Ezra 6:7-12)."—SDA
Bible Commentary,
vol. 4, p. 1098.
16. What do Heaven's agencies do in the last days to make possible
the rebuilding of God's spiritual Temple? Rev. 7:1-3.
AM I IDENTIFIED WITH CHRIST OR THE "NORTH
COUNTRY?"
Dietrich Bonhoeffer, a well-known theologian, once said, "There is
only one question of paramount importance in the Christian life, and that
is, how we shall survive the last judgment?"—The
Cost of Discipleship
(New York: Macmillan, 1963), p. 333. Circle the numbers of the state-
ments below that describe your Christian experience or intention:
1..Loving ministry to the needs of others (Matt. 25:31-46).
2.
Believe and obey the gospel (John 5:24).
3.
Accept justification by grace (Rom. 3:24).
4.
Abide in Jesus (John 15:5, 6).
5.
Live according to the Spirit (Rom. 8:4).
6.
Judge others kindly (Matt. 7:2).
7.
Overcome (Rev. 3:5).
8.
Endure to the end (Matt. 24:13).
FURTHER STUDY AND MEDITATION:
Read
The Great Con-
troversy,
pp. 418-422, 429-431.
SUMMARY:
God is doing His utmost to save us. He wants to do for us
what He did for Israel in Zechariah's day: to remove sin from our hearts
and from our church. Are we willing to let Him?
47
November 12-18
The Dranch
THIS WEEK'S STUDY: Zechariah 3:8-10; 6:9-15.
MEMORY TEXT: "Behold, the days come, saith the Lord, that
I will raise unto David a righteous Branch, and a King shall
reign and prosper, and shall execute judgment and justice in the
earth. In his days Judah shall be saved, and Israel shall dwell
safely: and this is his name whereby he shall be called, the Lord
our righteousness" (Jeremiah 23:5, 6).
CHRIST OUR ALL.
At the heart of the book of Zechariah, the Branch is
presented as the supreme Personality, restoring His people, and functioning
as their Advocate, Righteousness, Judge, High Priest, and King.
OUTLINE:
I.
My Servant the Branch (Zech. 3:8-10).
II.
Behold the Man (Zech. 6:9-15).
CHRIST IN ZECHARIAH.
In this lesson we focus on the Branch, who
is the Messiah. The Branch is the Son of man and the Son of God, the High
Priest and the King, the Servant, the One who builds the Temple and be-
comes its cornerstone.
We discovered in chapter 3 that Joshua, the high priest, was the central
character. Yet it was evident that the Messiah, the Branch, was the divine
Priest and King who defended Joshua and enabled Zerubbabel to rebuild
the Temple. He is the One who embodies the two holy offices: High Priest
and King. This High Priest/King in Zechariah 6:12, 13 combines the work
of Joshua and Zerubbabel described in chapters 3 and 4. He provides re-
demption, builds the kingdom of God, and rules over His people. At His
first advent, Christ became our Saviour and High Priest (Heb. 4:14). He
will come again as "King of kings and Lord of lords" (Rev. 19:16).
I. MY SERVANT THE BRANCH (Zech. 3:8-10).
1. What is the Messianic significance of the word
Branch?
To whom
does it refer? Zech. 3:8.
The Servant Branch
is presented in the context of the vision of
Joshua's cleansing and restoration. In this vision Joshua, the earthly high
priest, is a type of the heavenly High Priest.
48
S
-
AT3
-
PM
MON
In Hebrew, the word
branch
is, in itself, a Messianic prediction. (See
Isa. 11:1; 4:2; Jer. 33:15.) The Jews came to believe that the Branch was
a clear reference to the coming Messiah who would possess all the divine
and human characteristics attributed to Him by the prophets.
Israel's hope. "In the Branch, the Deliverer
to come, lay the hope of
Israel. It was by faith in the coming Saviour that Joshua and his people had
received pardon. Through faith in Christ they had been restored to God's
favor."—Prophets and Kings,
p. 585.
2. What is the relationship between the term
servant
and Israel's
hope of a Messiah? Compare Zech. 3:8 with Isa. 53:11; Phil. 2:6-8.
"My Servant" portrays Christ.
The servant is the Redeemer and the
suffering Messiah, who gives Himself totally to the service of God and
man. "Christ is revealed as the Redeemer and Deliverer of His people"—
Prophets and Kings,
p. 592.
3. Besides being portrayed as the "servant," how else is the Branch
portrayed? What do each of the following passages teach regard-
ing the Branch?
Zech. 6:12
Jer. 23:5, 6
Jer. 33:15
Isa. 4:2
The portraits of the Messiah listed above can be found in the life of
Jesus as depicted in the four gospels:
a.
In Matthew, the Messiah's line is traced back through the royal line
to David. He is the
divine King
coming in exact fulfillment of the Old
Testament prophecies.
b.
The Gospel of Mark presents the Messiah as a man of action, who
goes about doing good. He is the
Servant of God
for humanity—helping,
healing, and restoring. In this Gospel, the emphasis is more on the Mess-
iah's service than upon His words and teachings.
c.
In the Gospel of Luke, the Messiah is portrayed as the
Son of man,
who, through His incarnation, truly represents the human race. He
succeeded as the second Adam where the first Adam failed. "The Son of
Man is come to seek and to save the lost" (Luke 19:10).
d.
In the Gospel of John, the Messiah is presented as the divine and
eternal
Son of God.
His genealogy is not traced back to David as in Mat-
thew, for He is before Abraham, God from all eternity (John 1:1).
4. What significance do you attach to the stone referred to by
Zechariah? Zech. 3:9.
49
The symbol of the stone also points to the Messiah, complementing the
reference to the Branch. This stone is unique, one of a kind. It has seven
eyes of perfect omniscience (knowing all things). (Compare Rev. 5:6.)
The Messiah is sovereign. He has all knowledge and authority, searching
and seeing all that takes place. From Him nothing is hidden.
"The verse is saying that the one who was already known as the Ser-
vant, Branch, and Stone will fulfill the priestly function, removing the sin
of the land in a single day and thus providing for the very cleansing of
Joshua and the others about whom the vision has been speaking.
"The Book of Hebrews develops these themes in the fullest measure
and is therefore in some sense a New Testament commentary on Zechar-
iah."—James Montgomery Boice,
The Minor Prophets
(Grand Rapids,
Michigan: Zondervan, 1986), p. 171.
5. Study the following three passages along with Zechariah's state-
ment concerning the stone (3:9) Briefly comment on the sig-
nificance of each passage:
o
Isa. 28:16
o
Ps. 118:22
o
1 Peter 2:4-8
Christ is the crowning stone, the keystone, and capstone that completes
and perfects the temple of God. He is the precious cornerstone of the living
temple that is comprised of His people. He is the head, and we are His
body, the church. He completes, unifies, oversees, and infuses His life into
the stones of the building, making them living stones.
6. What did the Lord mean when He told Zechariah that, because of
the work of the Branch or the Stone, He would "remove the iniq-
uity of that land in one day?" Zech. 3:9. Consider the teaching of
the following passages:
o
1 John 2:2; 4:10
o
Heb. 9:25-28
o
Rev. 22:11
o
Isa. 4:2-6
o
Rev. 21:27
Christ removes guilt.
Guilt weighs heavily on the mind and its burden
crushes the spirit. The only one who can remove it is the Lord Jesus. How
grateful we must always be for Jesus' healing ministry!
7. What does the expression "under the vine and under the fig tree"
signify? Zech. 3:10.
50
T
lU
Vines and fig trees came to symbolize the nation Israel.
Planting and
enjoying the fruits of these trees, as well as resting beneath them, indicated
security, peace, joy, and prosperity. Prosperity and contentment were en-
joyed when everyone had his own trees; none was grasping another's prop-
erty.
The prophecy is perfectly fulfilled when Christ comes again. Guilt and
evil will be totally removed from the land. Peace, joy, and prosperity will
fill the dwellings of the saints. (See Isa. 65:21-25.)
II. BEHOLD THE MAN (Zech. 6:9-15).
The eight visions of Zechariah climax in the coming of the Messiah.
This important passage has historical, Messianic, and prophetic implica-
tions. The work of rebuilding the Temple and the spiritual restoration of
God's people were to continue until Messiah's coming and the estab-
lishment of His everlasting kingdom. The fulfillment of this prophecy was
conditional on the obedience of Israel (Zech. 6:15). The first advent of
Christ provided a partial fulfillment. His heavenly ministry further fulfills
the prophecy, but the final fulfillment will take place at the Second Ad-
vent.
8.
Who arrived from Babylon and what did they bring with them?
What was Zechariah to make? Zech. 6:10, 11.
"Some have suggested that the three men were representatives from the
Jews that were still in Babylon who had come with gifts for the Temple.
Instead of their names the LXX [the Septuagint, the Greek Old Testament]
gives the symbolic meaning of the three names: 'the chief men,' the use-
ful men,' and 'those that have understood it.'
"—SDA Bible Commentary,
vol. 4, p. 1099.
Perhaps the names were intended to symbolize the kind of people who
responded to God's call to return from Babylon.
9.
What is the relationship between the crowned Joshua and the
Branch? Zech. 6:11, 12.
"In Israel the priestly and kingly offices were kept separate. The priest
never wore a crown or sat upon a throne. The king never performed the
priestly functions. Yet here a crown is placed upon the head of
Joshua,
not
Zerubbabel, pointing forward to the one who should be both king and
priest. It is said that 'he will be a priest on his throne' (v. 13)."—Boice,
The Minor Prophets,
p. 180.
10.
Study the phrase, "and he [the Branch] shall grow up out of his
place . . ." in Zechariah 6:12. Compare Isaiah 11:1; 53:2.
51
The "dry ground" symbolizes the dryness and barrenness of the spir-
itual life of Israel. Out of hopelessness came forth hope, and out of a dry
stump sprang forth a living Branch, a promise of a new beginning and a
new life. This living Branch will succeed where the dry stump, the Jewish
nation, failed.
What a stark contrast between the Messiah and the nation of Israel!
From the same seed, background, and environment springs forth the living
Branch to give life, righteousness, and hope in place of death, evil, and
hopelessness. From the dead stump and dry ground there were no
branches, no tree, and no fruit to be seen, but with the coming of the living
Branch, "the fruit of the land shall be excellent" (Isa. 4:2).
11.
What is the relationship between Zechariah 6:12 and Revelation
5:5, 9, 10; 22:16?
The only remedy for our lifelessness and fruitlessness is to be found in
a living connection with the living Branch. We must draw nourishment and
life from Him. Being disconnected from Him, we have absolutely noth-
ing—we are no more than a dead stump in the middle of dry, parched
ground.
12.
What will the Branch do? What are the verbs used to describe
His actions? Zech. 6:12, 13.
"More than the material Temple completed by Zerubbabel (Ezra 6:14,
15) is here foretold. The prophet envisions the spiritual house."—SDA
Bible Commentary,
vol. 4, p. 1099.
The real Builder, the Messiah, was the driving force behind Zerubbabel
and his building efforts. Zerubbabel's building was a type of Christ's work
of building the kingdom of God after His resurrection.
Jesus' body temple.
Jesus referred to the temple of His body (Matt.
26:61). He would destroy it and build it again in three days. The temple of
His body, His life, given voluntarily for His people, was to be resurrected.
He would live for them and be with them always, even to "the end of the
world" (Matt. 28:20).
The spiritual temple.
The temple signifies the spiritual relationship be-
tween Christ and His people. Because He loves us, He seeks to dwell
among us and within us. His love seeks togetherness with us. "And let
them make me a sanctuary; that I may dwell among them" (Ex. 25:8).
The temple of the Lord is referred to by Paul and Peter as the church,
the spiritual house of God, and the body of Christ. (See Eph. 2:19, 20;
1 Cor. 3:16, 17 and 1 Peter 2:5, 6.) It will embrace the entire world as His
kingdom is accepted and established in the people's hearts.
A question to consider.
Is the living Branch growing in my barren life?
52
Is He building the temple of His presence and power within me? Am I
working with Him to build His temple, His body, His church?
13.
In what interesting ways does Zechariah describe the kingly and
priestly functions of the Messiah? Zech. 6:13.
Father and Son work for humanity.
The Revised Standard Version
translates the latter part of Zechariah 6:13: "And there shall be a priest by
his throne, and peaceful understanding shall be between them both."
"The 'relation between the Father and the Son, and the personality of
both, are made plain in this scripture also [quotes Zech. 6:12,
13]."—Tes-
timonies,
vol. 8, p. 269.
" 'And the counsel of peace shall be between Them both.' The love of
the Father, no less than of the Son, is the fountain of salvation for the lost
race. Said Jesus
to
His disciples before He went away: 'I say not unto you,
that I will pray the Father for you: for the Father Himself loveth you.'
John 16:26, 27. God was 'in Christ, reconciling the world unto Himself.'
2 Corinthians 5:19. And in the ministration in the sanctuary above, 'the
counsel of peace shall be between Them both.'
"—The Great Con-
troversy,
pp. 416, 417.
14.
Who are "they that are far off'? Zech. 6:15? Compare Eph.
2:13, 17; Acts 2:39; 1 Peter 2:3-5.
"In the Scriptures the figure of the erection of a temple is frequently
used to illustrate the building of the church. Zechariah refers to Christ as
the Branch that should build the temple of the Lord. He speaks of the Gen-
tiles as helping in the work: 'They that are far off shall come and build in
the temple of the Lord;' and Isaiah declares, 'The sons of strangers shall
build up thy walls' [Isa. 60:10]."—The
Acts of the Apostles,
p. 595.
15.
What are the conditions under which we can share in the
Messiah's blessings? Zech. 6:15; compare John 15:10; Rev.
12:17.
"The Jews might have formed the nucleus of God's spiritual house.
However, the promises made to them were conditional, as is here clearly
pointed out. Nevertheless, despite man's failure, God's purposes will move
steadily forward and will be accomplished through those from every nation
who constitute His spiritual house today."—SDA
Bible Commentary,
vol.
4, pp. 1099, 1100.
IS CHRIST THE HIGH PRIEST AND KING OF MY LIFE?
What similarities can I see between my spiritual condition and that
of the people to whom Zechariah presented his messages?
53
How can I cooperate with Christ in His efforts to make me a temple
for His divine indwelling?
How can I cooperate with Christ's attempts to incorporate into His
kingdom those who "are far off"?
FURTHER STUDY AND MEDITATION:
As you consider Zechariah's
references to our High Priest, read Hebrews 8-10. Study Christ's present
and future kingly role in such passages as 1 Timothy 6:15; Revelation 1:5;
17:14; 19:16.
SUMMARY:
Christ the "Branch" became human in order that He might
serve those who were lost. He removes our guilt, giving peace and secu-
rity. He builds the kingdom of God in us through His presence and power,
and perfectly combines the two offices of priest and king in the divine plan
of God to reconcile and restore humanity to Himself.
THE MILLIONS OF SOUTHERN ASIA
NEED YOUR HELP NOW
for
CHURCHES
SCHOOLS
EVANGELISM
Your Gift This Quarter Will Make a
Difference!
54
November 19-25
E3
The True Fast
THIS WEEK'S STUDY: Zechariah 7:1-14; 8:16-19.
SAB
MEMORY TEXT: "Is not this the fast that I have chosen? to
PM
loose the bands of wickedness, to undo the heavy burdens, and to
let the oppressed go free, and that ye break every yoke? Is it not
to deal thy bread to the hungry, and that thou bring the poor
that are cast out to thy house? when thou seest the naked, that
thou cover him; and that thou hide not thyself from thine own
flesh?" (Isaiah 58:6, 7).
TRUE RELIGION
goes beyond ritual and outward appearance. In love
God leads us to hear His words, obey His will, and experience reformation
of life.
OUTLINE:
I.
The Inquiry of Bethel's Delegation (Zech. 7:1-3).
II.
God's Response: Three Questions that Expose Selfish Motives
(Zech. 7:4-7).
III.
God's Exhortation (Zech. 7:8-10; 8:16-19).
IV.
The Response of the People (Zech. 7:11, 12).
V.
God's Chastisement (Zech. 7:12-14).
GOD'S FAST IS TRUE RELIGION.
This lesson presents a profound
encounter between God and His people regarding the religion of the heart
and the resulting manner of life. True religion is more than formality, or
ritual, or conformity to the letter of the law. It involves a heart relationship
with God and acceptance of the spirit of the law. It is concerned with true
motives. True religion is designed by God to bring about willing obe-
dience. Reformation of life is inspired by a genuine response to God's
love.
Fasting became a ritual behind which God's people hid. Fasting was in-
tended to focus their attention on God. Unfortunately it became a self-
centered attempt to earn favor with God and man.
I. THE INQUIRY OF BETHEL'S DELEGATION (Zech. 7:1-3).
1. Why was a delegation from Bethel sent to Jerusalem? Zech. 7:2, 3.
55
MON
The Revised Standard Version renders Zechariah 7:2: "Now the people
of Bethel had sent Sharezer and Regemmelech and their men, to entreat the
favor of the Lord." The opening words of the verse read literally from the
Hebrew, "and Bethel sent," referring to the people of Bethel. Bethel was
located about twelve miles to the north of Jerusalem. The delegation from
that town came to Jerusalem when the rebuilding of the Temple was well
advanced. From God's response to them, one wonders how sincere they
were. We gain the impression that they understood little of true religion.
2.
What is the significance of the fifth month mentioned in Zechariah
7:3?
Several fasts were initiated during the Exile to fall in the fourth, fifth,
seventh, and tenth months to commemorate the tragic events that took
place. The chart below indicates what each fast recalled and gives Bible
references for these events.
The Fast Month
The Event Commemorated
References
The fourth
Breaching of Jerusalem's wall
2 Kings 25:3
Jer. 39:2-4
The fifth
The destruction of Jerusalem
586 B.C.
2 Kings 25:8-9
Jer. 52:12, 13
Zech. 8:19
The seventh
The murder of Gedaliah
2 Kings 25:25;
Jer. 41:1-2 •
The tenth
The beginning of the siege
2 Kings 25:1
Jer. 39:1
II. GOD'S RESPONSE: THREE QUESTIONS THAT EXPOSE
SELFISH MOTIVES (Zech. 7:4-7).
God responded to the question of the Bethel delegation by asking three
questions of His own. These questions were intended to clarify the issues
and unmask human pretensions by focusing on the truth. The real issue
was not fasting, but morality; not mourning and outward show, but a con-
verted heart that seeks to obey God. God's questions were intended to
cause His people to reflect on their actions and examine their real motives
for routine religious behavior.
3.
What was God's first question, and to whom was it directed?
Zech. 7:5.
56
It is evident from this first question that the subject at hand involved not
only the people of Bethel but "all the people of the land," including the
priests. God was concerned for the entire nation. The people were preoc-
cupied with fasts, traditions, and rituals that were initiated by men and not
by God. Because these man-made rituals were self-centered, they did not
lead to genuine repentance from the sins that brought about the calamities
in the first place.
The focus of any act of worship must always be God. This fact is
pointed out emphatically by the use of "me" and "even to me." Any re-
ligious act, be it a fast, a sacrament, or a preaching service must be God-
centered, leading the people to a closer, more intimate relationship with
Him. Any other attitude to worship renders it futile and empty.
True religion centers on Christ's sacrifice.
"A cold, legal religion
can never lead souls to Christ; for it is a loveless, Christless religion. When
fastings and prayers are practiced in a self-justifying spirit, they are abom-
inable to God. The solemn assembly for worship, the round of religious
ceremonies, the external humiliation, the imposed sacrifice, all proclaim to
the world the testimony that the doer of these things considers himself as
righteous. These things call attention to the observer of rigorous duties,
saying, this man is entitled to heaven, but it is all a deception. Works will
not buy for us an entrance into heaven. The one great offering that
.
has
been made is ample for all who will believe."—Ellen G. White,
Review
and Herald,
March 20, 1894.
What is my attitude to worship? As I
examine my religious practices,
are they Christ-centered? Are they genuine outward signs of an inner spir-
itual experience with God? Do they lead me to be absorbed with God or
with self? Do they glorify God or self?
4. To what two activities did God's second question refer? Zech. 7:6;
compare 1 Cor. 11:20-22?
The people ate, drank, and fasted
for themselves
and not for God.
Isaiah documented the same problem in Israel long before the captivity.
"Why have we fasted, and thou seest it not? Why have we humbled
ourselves, and thou takest no knowledge of it? Behold,
in the day of
your fast you seek your own pleasure"
(Isa. 58:3, RSV, italics sup-
plied). It seems that Israel had learned little between the times of Isaiah
and Zechariah.
The true fast is heart work.
"The outward signs of fasting and prayer,
without a broken and contrite spirit, are of no value in God's sight. The in-
ward work of grace is needed. Humiliation of soul is essential. God looks
upon this. He will graciously receive those who will humble their hearts
before Him.—Ellen G. White Comments,
SDA Bible Commentary,
vol. 4,
p. 1150.
How does this apply to you?
In the light of Jesus' teaching regarding
57
fasting (Matt. 17:21; 6:16-18; 9:14, 15), ask yourself whether you are car-
rying out your church activities as unto God or unto man. Which is more
important to you, God's recognition or man's recognition and praise?
Ej
5. What did God's third question have to do with fasting? Zech. 7:7.
Before the Exile when "Jerusalem was inhabited and in prosperity,"
God, in His mercy, sent messages of warning and counsel designed to
avert the calamities that later took place. Through His prophets He com-
manded mercy, justice, and kindness to the poor and helpless. Because the
children of Israel ignored these counsels, misfortunes befell them. Their
seasons of mourning, weeping, and fasting commemorated the calamities
that came upon them. God wanted them to hear and obey His words,
focusing on Him and what He can do, not on themselves and their suffer-
ings.
True fasting in a spiritual sense is turning away from our own self-
centered ideas, to listen to and digest God's words. Jeremiah describes the
experience of eating the word of the Lord: "Thy words were found, and I
did eat them; and thy word was unto me the joy and rejoicing of mine
heart" (Jer. 15:16; see also Eze. 3:1-3).
Trust in Christ more valuable than fasting.
"All the fasting in the
world will not take the place of simple trust in the word of God. 'Ask,' He
says, 'and ye shall receive.' . . . You are not called upon to fast forty days.
The Lord bore that fast for you in the wilderness of temptation. There
would be no virtue in such a fast, but there is virtue in the blood of
Christ."—Counsels on Diet and Foods,
p. 189.
"The fasting which the word of God enjoins is something more than a
form. It does not consist merely in refusing food, in wearing sackcloth, in
sprinkling ashes upon the head. He who fasts in real sorrow for sin will
never court display.
"The object of the fast which God calls upon us to keep is not to afflict
the body for the sin of the soul, but to aid us in perceiving the grievous
character of sin, in humbling the heart before God and receiving His par-
doning
grace."—Thoughts From the Mount of Blessing,
p. 87.
6. What "former prophets" could Zechariah be referring to in 7:7?
What counsels did God give through them? Summarize in your
own words the counsel of each of the prophets cited.
1
Sam. 15:22
Isa. 1:10-17; 58:3-7
Jer. 25:3-9
Joel 2:12, 13
58
Amos 5:21-24
III. GOD'S EXHORTATION (Zech. 7:8-10; 8:16-19).
7.
Study the following diagram of the four do's and don't's of
God's exhortation as found in Zechariah 7.
God's Exhortation
Do's
Reference
Don'ts
Reference
' Execute true
judgment
7:9
Oppress the
widow, fatherless,
stranger and poor
7:10
Show mercy and
compassion
7:9
Imagine evil in
your heart against
your brother
7:10
Speak the truth
8:16
Imagine evil
against your
neighbor
8:17
Execute the judgment
of truth and peace.
8:16
Love false
oaths
8:17
How do I measure up?
In examining my relationships with my family
members, friends, and colleagues, do I find myself appropriating His grace
to do His bidding?
8.
What does it mean to execute true judgment? Zech. 7:9; 8:16.
We need to have the moral courage to uphold the right without partial-
ity, irrespective of how high or low the positions of the individuals are
with whom we are dealing. True judgment is based on truth, on facts, and
on the special aspects of a given situation. Such judgment leads to peace.
Truth comes from God.
"Everything that Christians do should be as
transparent as the sunlight. Truth is of God; deception, in every one of its
myriad forms, is of Satan; and whoever in any way departs from the
straight line of truth is betraying himself into the power of the wicked one.
. . . We cannot speak the truth unless our minds are continually guided by
Him who is
truth."—Thoughts From the Mount of Blessing,
p.
68.
9.
Compare God's exhortation recorded in Zechariah 7:9, 10; 8:16,
17 with Jesus' Sermon on the Mount (Matthew 5). What is the
principal element that they have in common?
59
The way we relate to others shows what we are like inwardly. In the in-
ward life, in the imaginations of the heart, evil, murder, and adultery are
committed. On the other hand, from the heart filled with God's love issues
true devotion to God, forgiveness and service to all His children.
10.
What does God hate and why? Zech. 8:17.
Because God loves sinners so intensely He gave His Son to rid them of
the characteristics He hates. Especially is He displeased when people
hypocritically camouflage evil deeds, passing them off as righteous and
covering them with apparent devotion to religious activities. In Isaiah 1:14
(RSV) He declares, "Your new moons and your appointed feasts my soul
hates; they have become a burden to me, I am weary of bearing them."
11.
What spiritual implications are indicated in God's changing their
fasts into feasts of gladness? How does that relate to loving truth
and peace? Zech. 8:19.
God wanted His people to think of His mercy in restoring the Temple
and Jerusalem. He did not want them to dwell on their past failures and His
displeasure. He was with them, and the Temple and Jerusalem were well
on their way to being completely rebuilt. Why, then, commemorate de-
struction while building was taking place? It was time to obey the word of
the Lord and to celebrate His goodness in their behalf.
The most important element in health.
"Nothing tends more to pro-
mote health of body and of soul than does a spirit of gratitude and praise.
It is a positive duty to resist melancholy, discontented thoughts and feel-
ings—as much a duty as it is to pray. If we are heaven-bound, how can we
go as a band of mourners, groaning and complaining all along the way to
our Father's house?
"It is a law of nature that our thoughts and feelings are encouraged and
strengthened as we give them utterance."—The
Ministry of Healing,
p.
251.
IV. THE RESPONSE OF THE PEOPLE (Zech. 7:11, 12).
12.
What three bodily actions represented the people's response to
God? Zech. 7:11, 12.
The word "adamant" is translated from the Hebrew word that refers to
a stone of exceeding hardness. The people deliberately chose to ignore
God. They were so indifferent to Him that His strongest appeal could not
soften and penetrate their stony hearts. Gradually they separated them-
selves totally from Him.
60
13.
What is the only solution to the stony heart? Eze. 11:19, 20;
18:31; 36:26, 27.
V. GOD'S CHASTISEMENT (Zech. 7:12-14).
A true fast results in open communication between God and His people.
14.
Compare and contrast Zechariah 7:13 and Isaiah 58:9.
Zech. 7:13
Isa. 58:9
Man's extremity is God's opportunity.
"The Lord has allowed mat-
ters in our day to come to a crisis, in the exaltation of error above truth,
that He, the God of Israel, might work mightily for the greater elevation of
His truth in proportion as error is exalted.
"With His eye upon the church, the Lord has again and again allowed
matters to come to a crisis, that in their extremity His people should look
alone for His help. Their prayers, their faith, together with their steadfast
purpose to be true, have called for the interference of God, and then He has
fulfilled His promise, 'Then shalt thou call, and the Lord shall answer,
thou shalt cry, and he shall say, Here I am' (Isa.
58:9)."—Selected Mes-
sages,
bk. 2, p. 372.
THINK IT THROUGH:
Complete the following sentences:
1.
For me the value of ceremonies and ordinances is
2.
A danger inherent in ceremonies and observances is
3.
Pure religion (James 1:27) is
El
FURTHER STUDY AND MEDITATION:
Read Ellen G. White's com-
ments on the Sermon on the Mount in
Thoughts From the Mount of Bless-
ing,
pp. 123-129, 134-137.
SUMMARY:
The only acceptable fast before God, the only one that pro-
motes a genuine relationship with Him, is the one that is God-centered and
not self-centered, the one that rends our hearts and not our garments, the
one that leads us to open our ears to hear and obey His voice.
61
Adult
Lesson
Messages o Hope
THIS WEEK'S STUDY: Zechariah 8:1-23.
MEMORY TEXT: "Thus saith the Lord; I am returned unto
Zion, and will dwell in the midst of Jerusalem: and Jerusalem
shall be called a city of truth; and the mountain of the Lord of
hosts the holy mountain" (Zechariah 8:3).
GOD PLEDGES HIS WORD.
He undertakes to fulfill his promises in
our behalf. Our hope is built on His solid word that what sin has destroyed
He will restore for those who place their trust in Him.
OUTLINE: Ten Messages of Hope
I.
First Message: God's great jealousy (Zech. 8:2).
II.
Second Message: God's presence among His people (Zech. 8:3).
III.
Third Message: Jerusalem, the city of peace and joy (Zech.
8:4, 5).
IV.
Fourth Message: The God of the impossible (Zech. 8:6).
V.
Fifth Message: God will save and gather His covenant people
(Zech. 8:7, 8).
VI.
Sixth Message: "Let your hands be strong" (Zech. 8:9-13).
VII.
Seventh Message: God's call for social righteousness (Zech.
8:14-17).
VIII.
Eighth Message: Mournful fasts will become cheerful feasts
(Zech. 8:18, 19).
IX.
Ninth Message: The powerful attraction of genuine religion
(Zech. 8:20-22).
X.
Tenth Message: "God is with you" (Zech. 8:23).
GOD'S TEN PROMISES OF HOPE.
As the mouthpiece of God,
Zechariah gave the delegation from Bethel and the leaders and people of
Israel an optimistic portrayal of what Jerusalem would become. In His love
and concern for His people, God painted a beautiful picture of what would
happen if, from the heart, they would live as He instructed. His promises
of hope were designed to encourage them to return to Him completely.
The promises to the returned exiles were conditional upon their whole-
hearted response. Because restored Israel failed to maintain its union with
God, repeatedly spurning His counsels and diverging from the path of
righteousness, the promises of national greatness centering in old
Jerusalem could not be fulfilled to them. But the promises apply still to
spiritual Israel (the Christian church), for whom they will ultimately be ful-
filled in the great restoration, centering in a new Jerusalem.
62
SA13
.
PM
Each of the ten messages of hope is introduced by the formula, "Thus
saith the Lord." The entire divine presentation is introduced by the state-
ment, "Again the word of the Lord of hosts came to me, saying" (8:1).
Zechariah chapter 8 contains the Lord's own words and sayings. He
pledges the fulfillment of this Word.
God graciously forewarns us not to repeat the insubordination of an-
cient Israel. They did not cooperate fully with God's efforts to prepare the
world for the first coming of Christ. Are we cooperating with the great
work of our Lord in preparing the world for His second advent?
En
I. FIRST MESSAGE: GOD'S GREAT JEALOUSY (Zech. 8:2).
1.
What is the main idea of the first message? What is the dominant
word in this verse, and what is its spiritual significance? Zech. 8:2.
Divine jealousy.
God's jealousy is far different from the human
jealousy with which we are well acquainted. We can be jealous of some-
one who is better or has more than we. But God is the best and has the
most. He does not become jealous
of
us, but
for
us. His jealousy for us is
as intense as His love. Zechariah 8:2 describes His jealousy as great and
furious. God's infinite love and sympathy combines with His perfect jus-
tice to draw us to Himself, protect, and defend us against our foes.
Consider.
What picture of God emerges in your mind when you learn
that He freely expresses His "jealousy" toward you?
A caring parent.
Picture a loving father and mother who are dealing
with their wayward child. They are not at all passive or indifferent. They
literally cannot sit still; they have to do something—they can do no less—
to draw him back to them. Their great love moves them to action. They
care, and they care passionately. Their concern presents a faint picture of
our heavenly Father's great love and jealousy for us, His wayward child-
ren. What a great Father we have!
A loving older brother.
When a young man's teenage sister was
abused by a man who took advantage of her youthful foolishness and
naiveté, the brother was heard to say, "I don't really care what she does
with her life!" He was indifferent, not jealous for his sister. But Christ is
different; He really cares what happens to us. That caring jealousy moves
Him to act in our behalf.
II. SECOND MESSAGE: GOD'S PRESENCE AMONG HIS PEO-
PLE (Zech. 8:3).
2.
What is the content of the second message? What does God prom-
ise to do for His people? Zech. 8:3.
63
The loving jealousy of God for His people leads Him to dwell in their
midst. God's love always seeks togetherness.
3.
According to Isaiah what would happen in the "holy mountain?"
Isa. 27:13; 65:25; 66:20.
4.
How will the prophecies of Zechariah and Isaiah regarding the
"holy mountain" finally be fulfilled? Rev. 21:23-27.
Two important virtues will be extolled in the promised Jerusalem: truth-
fulness and holiness (Zech. 8:3). The Hebrew word for truth used of the
city in this verse means "stability," "trustworthiness," "faithfulness."
The Revised Standard Version renders it "the faithful city."
The New Jerusalem will be the kind of city God had in mind. Its inhab-
itants will be faithful and holy. In the same way that God is faithful and
holy, so His people will be.
For Reflection.
How does knowing that God Himself longs for your
companionship make you feel about Him and about yourself?
III. THIRD MESSAGE: JERUSALEM, THE CITY OF PEACE AND
JOY (Zech. 8:4, 5).
5.
What two new elements are introduced to describe the future
Jerusalem in this third message? Zech. 8:4, 5.
Combining the two characteristics of the second message with the two
characteristics of this third message, we have faithfulness that leads to
holiness, holiness that leads to peace, and peace that leads to joy.
Jerusalem would have been new and perfect had waywardness, uncleanli-
ness, strife, and mourning been replaced by faithfulness, holiness, peace,
and joy. In the future the prophecy will be fulfilled by conditions that pre-
vail in the New Jerusalem.
What might have been.
"This promise of blessing should have met
fulfillment in large measure during the centuries following the return of the
Israelites from the lands of their captivity. It was God's design that the
whole earth be prepared for the first advent of Christ, even as today the
way is preparing for His second
coming."—Prophets and Kings,
pp. 703,
704.
"Jerusalem 'might have stood forth in the pride of prosperity, the queen
of Kingdoms, free in the strength of her God-given power' (DA 577).
However, the promises were 'conditional on obedience' (PK 704), and
Israel failed to fulfill the divine purpose."—SDA
Bible Commentary,
vol.
4. p. 1103.
64
6.
Why does the prophet mention old men and women and young
boys and girls? Zech. 8:4, 5.
God promises peace and security to youth and elderly.
In the Bible
long life is presented as a supreme blessing (see Ex. 20:12; Prov. 3:2). The
ideal is a life free from sickness, anxiety, and war, with death resulting
from natural causes at a good old age. Old people are to retain vigor and
the blessings of God. (See Isa. 65:20.)
The description of boys and girls playing happily in the streets presents
a beautiful picture of peace and security. Jerusalem could have become a
city in which the two age groups who are most vulnerable, old and young,
would enjoy tender care and peace.
The prophecy could not be fulfilled, because God's ancient people did
not fulfill the conditions. The fulfillment will be seen at the second coming
of Jesus, when the faithful old and young will inherit an eternal city.
For reflection.
Zechariah 8:4, 5 depicts a city of righteousness in which
old and young are protected and respected. How do I, and how does my
church, relate to children and the elderly? Do we provide for them an en-
vironment of peace and joy, in which they can have a sense of acceptance
and fulfillment? Do we encourage the use of their talents? Do we make
them feel worthwhile and needed?
IV. FOURTH MESSAGE: THE GOD OF THE IMPOSSIBLE
(Zech. 8:6).
7.
How do you explain the use of the word "marvellous" in the
fourth message? To what does it refer? Zech. 8:6.
The New International Version translates Zechariah 8:6: "This is what
the Lord Almighty says: 'It may seem marvelous to the remnant of this
people at that time, but will it seem marvelous to me?' declares the Lord
Almighty." The word "marvelous" comes from a Hebrew word that
means "to be difficult," or "to be distinguished, singular, wonderful,
miraculous."
Man doubts, but God produces.
"The fourth saying warns against al-
lowing human reason to decide what God is likely to do. Two similar
verses (Gn. 18:14; Je. 32:27) record incredulity in the face of marvellous
promises. It is as difficult to believe the promises as it is to take seriously
the threats of judgment. Evidently the population was so depleted that the
thought of an abundance of people of all ages seemed too good to be true.
Natural increase was inadequate. Only the Lord's intervention would re-
plenish their numbers."—Baldwin,
Haggai, Zechariah, Malachi,
p. 150.
Am I reacting as Israel did?
Is my lack of faith limiting God from
doing seemingly impossible and marvelous things in my life?
65
WED
U
V. FIFTH MESSAGE: GOD WILL SAVE AND GATHER HIS
COVENANT PEOPLE (Zech. 8:7, 8).
8.
According to the fifth message, what does God propose to do for
His people? Zech. 8:7, 8.
The east and the west countries can signify the entire world—from the
land of the rising sun to the land of the setting sun. This promise will be
fulfilled when Christ comes and gathers His faithful ones—spiritual
Israel—from the four corners of the earth to inherit the New Jerusalem.
9.
What does the second part of Zechariah 8:8 have to do with the
covenant relationship between God and His people?
God pledges that the covenant relationship will be renewed on the only
basis that can succeed. God always keeps his part of the agreement. He is
always true and righteous in His dealings with us. The fulfillment of the
promises depends on our response. By choosing to maintain union with
Him, will we be faithful and righteous?
VI. SIXTH MESSAGE: "LET YOUR HANDS BE STRONG"
(Zech. 8:9-13).
10.
How does this message begin and how does it end? What words
are used? Zech. 8:9, 13.
Verse 11 provides the transition between the past and the present. God
reverses the negative message to a positive one.
11.
Compare the former conditions with those which the Lord
promises will prevail in Jerusalem restored. Zech. 8:10-13.
God helped His people through the terrible circumstances that existed
when the Temple foundation was laid. Now He assures them of His wis-
dom and strength to complete the task. God's words of hope and en-
couragement came at a time of great need when courage and hope were
waning. When we are courageous, hopeful, and strong in the Lord, we will
become a blessing, not a curse among the nations.
How real is your faith?
At times when you are surrounded by adverse
circumstances, do you believe that God is able and willing to reverse such
conditions? At these times do you experience courage, hope, and strength
in Him? If not, how can you have this experience?
66
VII. SEVENTH MESSAGE: GOD'S CALL FOR SOCIAL RIGHT-
EOUSNESS (Zech. 8:14-17).
12. How do God's thoughts toward their fathers compare with His
thoughts toward Israel and Judah in Zechariah's time? Zech.
8:14, 15; compare 1:16, 17; Jer. 31:28.
Before He calls them to social righteousness God assures the people of
His desire to bless them. Only as God remains active in our lives, giving us
courage and hope, can we fulfill His moral and ethical demands. He al-
ways is willing to be active in our lives if we allow Him to be.
VIII. EIGHTH MESSAGE: MOURNFUL FASTS WILL BECOME
CHEERFUL FEASTS (Zech. 8:18, 19).
13. How does the Lord turn mourning into rejoicing? Zech. 8:18, 19;
compare Isa. 61:3; Matt. 5:4.
Leave your burden at the foot of the cross.
"God reveals to us our
guilt that we may flee to Christ
;
and through Him be set free from the
bondage of sin, and rejoice in the liberty of the sons of God. In true contri-
tion we may come to the foot of the cross, and there leave our burdens. . . .
To every stricken one, Jesus comes with the ministry of healing. The life
of bereavement, pain, and suffering may be brightened by precious reveal-
ings of His
-
presence. . . . He will lift the soul above the daily sorrow and
perplexity, into a realm of peace."—Thoughts From the Mount of Bless-
ing,
pp. 10-12.
IX. NINTH MESSAGE: THE POWERFUL ATTRACTION OF
GENUINE RELIGION (Zech. 8:20-22).
14.
What is the main idea in this ninth message? Why was the
promise not fulfilled in the history of post-exilic Israel? Zech.
8:20-22.
There is a powerful attraction in genuine religion. When Christ abides
in the heart He diffuses love and power through us that attract others who
come in touch with us. Like salt, we make them thirsty for what we have;
and like sweet fragrance, we draw them to the Saviour. We must recom-
mend our religion by its positiveness and attractiveness. We must present
Christ with all His beauty and excellence so that everyone who meets us
will have the greatest incentive to come to Him.
15.
How will Zechariah's prediction finally be fulfilled? Isa. 2:2, 3;
Rev. 21:7, 24-27.
67
X. TENTH MESSAGE: "GOD IS WITH YOU" (Zech. 8:23).
16. Why would ten men take hold of the robe of a Jew? Zech. 8:23.
"The lesson is for the 'Israel of God' (Gal. 6:16). God is now accom-
plishing His purposes through His church on earth. . . . Its members are to
disseminate the light of truth to all nations (Rev. 14:6). In their personal
lives they are to make the religion of Jesus Christ so attractive that others
will be drawn to surrender their lives to the Saviour. God's church is now
to be a blessing to the world (Zech.
8:13)."—SDA Bible Commentary,
vol.
4, p. 1104.
WHAT IS MY INFLUENCE?
List below some of the things your church might do to be a blessing in
your community:
®
FURTHER STUDY AND MEDITATION:
Study Isaiah 65 and 66 in
connection with Zechariah 8. Read
Prophets and Kings,
pp. 716-721, 729-
733.
SUMMARY:
God is not slack concerning His promises. He is full of
courage and hope for us. He is eager to dwell within us and to work
through us to prepare the world to meet Christ when He comes again.
God forbid that we should fail as post-exilic Israel failed in preparing
themselves and others for Christ's first coming.
68
Adult
Lesson
10
Thy King Cometh
THIS WEEK'S STUDYi Zechariah 9:1-17..
S
-
413
MEMORY TEXT: "Rejoice greatly, 0 daughter of Zion; shout,
PM
0 daughter of Jerusalem: behold, thy King cometh unto thee: he
is just, and having salvation; lowly, and riding upon an ass, and
upon a colt the foal of an ass" (Zechariah 9:9).
CHRIST BRINGS PEACE. Ai
the heart of Zechariah 9, which deals
largely with war and destruction, we have a beautiful picture of humility,
peace, and strength in the person of Jesus Christ. He is depicted riding on
an ass into Jerusalem to establish His spiritual kingdom in the hearts of
men. This' is a prelude to His second coming when He will ride on the
clouds of heaven to establish His kingdom of glory.
OUTLINE:
I.
God Our Defense (Zech. 9:1-6).
II.
A Universal Remnant for God (Zech. 9:7). .
HI. God Will Encamp as a Guard (Zech. 9:8).
IV.
The First Advent of Christ (Zech. 9:9).
V.
The Second Advent of Christ (Zech. 9:10-17).
A MESSIANIC CHAPTER.
Zechariah 9 stands out as a chapter that is
Messianic in nature. It focuses on both the first and second advents of
Christ. The Messiah is the central theme of the chapter. The well-known
propheCy of Zechariah 9:9 clearly points to Him. He is represented in this
prophecy as the humble King bringing peace and salvation during His first
advent. The following verse alludes to the second coming of Christ in
glory. He ends wars, brings peace, and establishes universal dominion over
the entire earth.
Zechariah's significance in New Testament times and today.
New
Testament writers frequently quoted Zechariah in connection with the last
week—known as Passion Week—of our Lord's life on this earth. (See
Matt. 21:5; 26:31; 27:9; Mark 14:27; John 12:15; 19:37, and Rev. 1:7.)
These passages were especially meaningful for the New Testament writers
who related Old Testament prophecy to the life and mission of Jesus
Christ. The same passages are spiritually significant to those who await the
coming of the King of glory.
' The Jewish nation was not ready to meet Him,
and did not prepare the
world to meet Him. The Christian church today comprises spiritual Israel.
Will we learn from the experience of ancient Israel? Will we prepare our-
selves and others for His glorious second coming? God grant that we will!
69
ri
I. GOD OUR DEFENSE (Zech. 9:1-6).
1.
What word is used to introduce the chapter? To what can the
phrase "the eyes of man" refer? Zech. 9:1.
The word
burden
is translated from the Hebrew word which can mean
"an oracle," "a prophecy," "a prophetic saying." Literally it refers to
the lifting up of the voice in utterance or song. In this chapter we are deal-
ing with the Lord's utterances regarding the advents of the Messiah. He
tells us what He will do for His people and the world. The word
burden
can be thought of as an introduction to the total collection of prophetic say-
ings in chapters 9 through 11.
The meaning of the expression "the eyes of man" is not clear. The
sentence may mean that the Lord's eyes look upon Israel in particular and
all people in general. "On the whole it is probably better to keep the more
difficult reading and translate, Tor the Lord has his eye on all men as on
the tribes of Israel.' . ". . The alternative, 'The eye of man and of all the
tribes of Israel is toward the Lord' is less likely because (a) only the
prophet saw this vision; (b) it is a constant human failing to refuse to look
to the Lord; at the very beginning the Lord's purpose is shown to be uni-
versal in its scope."—Baldwin,
Haggai, Zechariah, Malachi,
p. 159. The
Greek Old Testament (the Septuagint) translates the phrase, "for the Lord
looks upon men, and upon all the tribes of Israel."
2.
What does the Lord plan to do in defense of His people? Zech.
9:2-4.
Tyre and Sidon doomed in prophecy.
Tyre and Sidon were the great
commercial and coastal cities of the Phoenicians. These two powerful
cities were considered impregnable. When Alexander the Great suddenly
rose to power in the fourth century B.C., both cities suffered. Alexander
seized and destroyed them in 332 B.C. (See Ezekiel 26-28.)
The inhabitants of Tyre were capable and successful in commercial af-
fairs. As a center of maritime trade, the city was famous for its wealth and
influence. Well fortified against possible attack, it boasted of being one of
the strongest and richest cities in the ancient world.
God's prophetic utterances do not overlook the evil committed by any
nation, including that of His own people, Israel. In spite of all their boasted
wealth and power, Tyre and Sidon were not really wise. Possessions do not
make a person or a nation wise or strong. The god of materialism could not
protect Tyre and Sidon in the time of their visitation.
3.
What three negative feelings were the five cities of the Philistines
to experience as a result of the Lord's actions? What three things
were to happen to them? Zech. 9:5, 6.
70
MON
The crucial questions.
As we await the second coming of our King, do
we find ourselves depending on our own wisdom, resources, and success?
How can we learn to depend more on Christ's wisdom and power instead
of our own?
II. A UNIVERSAL REMNANT FOR GOD (Zech. 9:7).
4.
What concept of the remnant of God do you glean from Zechariah
9:7?
Remnant is universal.
The term
remnant was mentioned several times
in the previous chapter, referring to "this people," meaning Israel and
Judah and including peoples of other nations as well. The remnant not only
includes the Philistines who respond to God but also some individuals
from all nations. They will find their spiritual home in the New Jerusalem
as part of God's remnant. (See Zech. 14:16.)
5.
In Zechariah's discussion of the Philistines, what is the significance
of the words "blood," "abominations," and "governor"? Zech.
9:7.
The Hebrew word that is translated "governor" in the King James Ver-
sion is translated "clan" in the Revised Standard Version. Both transla-
tions make sense, but the rendering of "clan," "family," or "tribe" is
preferable in this context. The phrase "Ekron as a Jebusite" alludes to the
Jebusites, the ancient inhabitants of Jerusalem, who were absorbed by
Israel and became as another tribe in the Jewish nation. (See 2 Sam. 5:6;
24:18-25; Joshua 15:63; Judges 1:8, 21.) The inhabitants of Ekron could
also have been absorbed if they had accepted Israel's God.
"And I will take his blood out of his mouth, and his abominations from
between his teeth," refers to the heathen practice of eating religious sacri-
fices with their blood. (See Eze. 33:25; Lev. 17:10, 12.) These sacrifices
were offered to idols and not only were an abomination before God but
also strictly forbidden. When the Philistines would respond to God by
leaving their idolatrous ways, they would become part of the remnant just
as the Jebusites, who were the original Canaanite inhabitants of Jerusalem,
became part of Israel. They would enjoy the same privileges as a native
family in Judah.
Are we seeking a remnant from those around us?
Who constitutes
the true remnant of God in these last days? (See Rev. 12:17.) Is spiritual
Israel today doing any better than ancient Israel in preparing a faithful rem-
nant to meet King Jesus when He comes again? The majority of God's true
children are members of other Christian churches. (See John 10:16;
The
Great Controversy,
p. 390.) God's message is, "Come out of her, my
people" (Rev. 18:4). Take a moment now to examine your feelings toward
Christians of other persuasions. Do you see them as brothers and sisters in
71
Christ, or as "outsiders"? Spiritual arrogance could hinder our sharing the
additional light of the three angels' messages. Agree
Disagree
.
®
III. GOD WILL ENCAMP AS A GUARD (Zech. 9:8).
6.
What did God mean when He said that He would encamp about
His house? What did He mean when He said, "For now have I
seen with mine eyes"? Zech. 9:8.
When Alexander the Great destroyed the nations and cities' around
Israel, the Temple and Jerusalem escaped destruction. (See Josephus,
An-
tiquities,
XL 8:4, 5.) God watched over His people at that time as He had
on many previous occasions. This prophecy will find its ultimate fulfill-
ment at the second coming of Jesus and at the end of the millennium, when
the Lord will protect His redeemed people from those who would destroy
them. (See 2 Thess. 1:5-10; Rev. 20:7-10.)
As a vigilant watchman, God sees the condition of His suffering people.
He knows exactly how and when to deliver. (See Ex. 3:7, 9.)
IV. THE FIRST ADVENT OF CHRIST (Zech. 9:9).
7.
What event in the life of Christ did Zechariah predict in
Zechariah 9:9? Compare Matt. 21:1-11; John 12:14, 15.
The good news of Jesus' coming to Jerusalem occasioned great joy and
celebration. He was hailed as the long-expected Prince of Peace, the Desire
of Ages, whose coming was predicted by the ancient Hebrew prophets.
Zechariah forsaw Jesus' day.
"Five hundred years before the birth of
Christ, the prophet Zechariah thus foretold the coming of the King to
Israel. This prophecy is now to be fulfilled. He who has so long refused
royal honors now comes to Jerusalem as the promised heir to David's
throne."—The
Desire of Ages,
p. 569.
8.
What does this Messianic prophecy tell us about Christ's relation-
ship with His people? Zech. 9:9.
Is He your King?
It is one thing to say that Jesus was
their
King who
came to
them.
It is quite another thing to say that Jesus is
my
King who
comes to
me
personally. Is He
your
King, sitting on the throne of your life?
Has He come to
you?
Have you invited Him into your life, and do you ex-
perience His rulership there?
9.
What kind of person would the coming King be? How is His
character described? Zech. 9:9; compare Isa. 42:1-3.
72
The righteous Messiah.
The Hebrew word that is translated "just" in
the King James Version and "triumphant" in the Revised Standard Ver-
sion literally means "righteous." The word occurs frequently in the Old
Testament. The translation "triumphant" (RSV) is probably derived from
the idea that someone who is just and righteous is in the right (or vindi-
cated), and therefore triumphant. However, the primary application here is
to the character of the Messiah. He was the Righteous One. (See Jer. 23:6;
1 Cor. 1:30.)
10.
What is implied by Jesus "riding upon an ass, and upon a colt
the foal of an ass"? What spiritual implications can be found in
this act of Jesus? Zech. 9:9; compare Gen. 49:10, 11.
The ass symbolizes lowliness, peace; and royalty. This beast of labor is
used for peaceful purposes. The symbolism stands in vivid contrast to the
war-horse, which stands for pride, force, violence, conquest, and war. In
this one triumphant scene of His earthly life, the Saviour might have ap-
peared escorted by heavenly angels and heralded by the trump of God; but
such a demonstration would have been contrary to the purpose of His mis-
sion, contrary to the law that had governed His life.
Jesus the saving King.
"Never before had the world seen such a trium-
phal procession. It was not like that of the earth's famous conquerors. No
train of mourning captives, as trophies of kingly valor, made a feature of
that scene. But about the Saviour were the glorious trophies of His labors
of love for sinful man. There were the captives whom He had rescued from
Satan's power, praising God for their deliverance."—The
Desire of Ages,
p. 572.
11.
What characteristic of Christ's are we especially urged to emu-
late? Matthew 11:29; Phil. 2:5-8.
No selfish ambition.
"Human nature is ever struggling for expression,
ready for contest; but he who learns of Christ is emptied of self, of pride,
of love of supremacy, and there is silence in the soul. Self is yielded to the
disposal of the Holy Spirit. Then we are not anxious to have the highest
place. We have no ambition to crowd ourselves into notice; but we feel
that our highest place is at the feet of our
Saviour."—Thoughts From the
Mount of Blessing,
p. 15.
V. THE SECOND ADVENT OF CHRIST (Zech. 9:10-17).
12.
What prediction of the second coming of Christ did Zechariah
make? Zech. 9:10.
73
After Jesus' triumphal entry into Jerusalem He wept over her and told
the priests and Pharisees: "Ye shall not see me henceforth, till ye shall say,
Blessed is He that cometh in the name of the Lord" (Matt. 23:39).
Triumphal entry foreshadowed Second Advent.
"The triumphal ride
of Christ into Jerusalem was the dim foreshadowing of His coming in the
clouds of heaven with power and glory, amid the triumph of angels and the
rejoicing of the saints. Then will be fulfilled the words of Christ to the
priests and Pharisees: 'Ye shall not see Me henceforth, till ye shall say,
Blessed is He that cometh in the name of the Lord.' Matt. 23:39.
In proph-
etic vision Zechariah was shown that day of final triumph; and he beheld
also the doom of those who at the first advent had rejected Christ:
`They
shall look upon Me whom they have pierced, and they shall mourn for
Him, as one mourneth for his only son, and shall be in bitterness for Him,
as one that is in bitterness for his first-born.' Zech. 12:10.
This scene Christ
foresaw when He beheld the city and wept over it."—The Desire of Ages,
p. 580 (italics supplied).
13.
What will the King of glory do when He comes again? Zech.
9:10-17; compare Rev. 6:14-17; 19:11-21.
14.
Explain the phrase "prisoners of hope." To whom does
Zechariah refer? How are the "prisoners of hope" liberated?
Zech. 9:11, 12.
The hope of God's people rests on the blood of the covenant that seals
the special relationship between Him and His people. This covenant was
sealed with blood in Eden (Gen. 3:15; 4:4). Later it was renewed with
Abraham (Gen. 22:18), and again with Moses (Ex. 24:7, 8). This blood
covenant became known as the new covenant. It was sealed with the blood
of the Lamb of God. (See Heb. 8:8-12; 9:11-15.)
The stronghold and the pit.
The Israelites who had returned to their
own land were still captives of sin. They could be set free from their spir-
itual bondage only through the blood of the everlasting covenant. The re-
turned exiles thought they were prisoners of impossible circumstances, but
the Lord's presence and blood covenant brought hope.
The Lord's work is to liberate from sin. Those prisoners who hope for
deliverance and respond to the divine call will be delivered.
Released by divine power.
"Constantly He is sending His angels to
those who, while surrounded by circumstances the most discouraging, pray
in faith for some power higher than themselves to take possession of them
and bring deliverance and peace. In various ways God will reveal Himself
to them and will place them in touch with providences that will establish
their confidence in the One who has given Himself a ransom for all."—
Prophets and Kings,
p. 378.
74
15. Who are symbolized by "the stones of a crown"? Zech. 9:16;
compare Mal. 3:17.
"The disciples of Christ are called His jewels, His precious and
peculiar treasure. He says, 'They shall be as the stones of a crown.' I
will make a man more precious than fine gold; even a man than the gold-
en wedge of Ophir.' Zechariah 9:16; Isaiah 13:12. Christ looks upon His
people in their purity and perfection as the reward of all His sufferings, His
humiliation, and His
love."—Thoughts From the Mount of Blessing,
p. 89.
(See also
Christ's Object Lessons,
p. 118.)
QUESTIONS ALL SHOULD ASK: ,
Am I ambitious for power and supremacy? What does it mean to
me to be childlike?
Am I jealous of my colleagues who occupy a higher position than I?
If so, how can I overcome this problem?
Do I use other people as steppingstones to advance myself? What
attitudes would Jesus' example suggest that I should adopt?
FURTHER STUDY AND MEDITATION:
Read the chapter entitled,
"Thy King Cometh," in
The Desire of Ages,
pp. 569-579.
SUMMARY:
Zechariah 9 vividly describes the work of the Messiah in
His first and second advents. His faithful people will be delivered from
their spiritual and physical enemies and restored to His eternal kingdom.
The unbelieving will be rejected forever.
75
Adult
Lesson
December 10-16
1.1
The Good Shepherd
THIS WEEK'S STUDY: Selected texts from Zechariah 10 and 11.
MEMORY TEXT: "He shall feed his flock like a shepherd: he
shall gather the lambs with his arm, and carry them in his
bosom, and shall gently lead those that are with young" (Isaiah
40:11).
CHRIST THE TRIUMPHANT SHEPHERD.
Jesus Christ, the good and
true Shepherd, greatly desires to lead all the sheep of His flock—protect-
ing, keeping, and sustaining. The evil and false shepherds mislead many—
abusing them and causing them utter destruction. Yet the good and true
Shepherd will ultimately triumph in restoring and making the faithful rem-
nant of the flock strong in Him.
OVERVIEW:
I.
God Gives the Latter Rain (Zech. 10:1).
II.
The Impotence of Idols (Zech. 10:2).
III.
God Punishes the Evil Shepherds (Zech. 10:3).
IV.
God Visits His Flock (Zech. 10:3, 4).
V.
God Is With His People (Zech. 10:5-12).
VI.
Israel's Rejection of the Good Shepherd (Zech. 11:1-17).
THE GOOD SHEPHERD'S CONCERN.
Zechariah 10 opens with an
explanation of the reason for the blessings promised at the end of the
previous chapter. The early and latter rains are sent by God as the source
of life and nourishment for His people. These rains symbolize God's
caring and blessing—physical and spiritual. The Good Shepherd is
deeply interested in the care of the flock. He sends the needed showers
of rain, causing the grass to grow for the sustenance of the sheep. Our
good Shepherd sends the early and the latter rain of His Spirit, enabling
the spiritual life of His people to germinate, grow, and mature for His
glorious harvest.
Choose your shepherd with care.
Zechariah 11 indicates that the flock
rejects the Good Shepherd, choosing rather to follow evil leaders. Tragi-
cally, it seems that sometimes the only way for people to appreciate the
Good Shepherd is for them to fall into the hands of evil shepherds, to be
harassed and ravaged by them. Our Lord is the only Good Shepherd. He is
the only One who sends the clouds, the rain, sustenance, and life. He en-
deavors to counter the efforts of false leaders who oppress, sell, and
slaughter the sheep.
76
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I. GOD GIVES THE LATTER RAIN (Zech. 10:1).
1.
What is the significance of the term "the latter rain," and what is
its relationship to the growth and maturity of the flock? Zech.
10:1; compare Joel 2:23; Hosea 6:3; 10:12; Jer. 5:24.
God promises His people abundant prosperity (Zech. 9:17). Now He in-
vites them to ask for such blessings. In Palestine the early rain began the
rainy season in the fall when the seeds were sown and rain was needed to
help them germinate and grow. The latter rain came in the spring to mature
the crop for the harvest.
The former rain is symbolic of the Holy Spirit as poured out on the dis-
ciples at Pentecost. This power will be poured out again on God's people
as they endeavor to prepare themselves and others for the coming of
Christ.
2.
Upon whom does the Lord wish to pour out the blessings of the
"latter rain"? Zech. 10:1.
3.
What happened when the "former rain" fell upon the believers?
Acts 2:1-4.
God's Spirit prepares us.
"The work will be similar to that of the Day
of Pentecost. As the 'former rain' was given, in the outpouring of the
,
Holy
Spirit at the opening of the gospel, to cause the upspringing of the precious
seed, so the 'latter rain' will be given at its close for the ripening of the
harvest."—The
Great Controversy,
p. 611.
"The Lord employs these operations of nature to represent the work of
the Holy Spirit. As the dew and the rain are given first to cause the seed to
germinate, and then to ripen to harvest, so the Holy Spirit is given to carry
forward, from one stage to another, the process of spiritual growth. The
ripening of the grain represents the completion of the work of God's grace
in the soul. . . .
"The latter rain, ripening earth's harvest, represents the spiritual grace
that prepares the church for the coming of the Son of man. But unless the
former rain has fallen, there will be no life; the green blade will not spring
up. Unless the early showers have done their work, the latter rain can bring
no seed to
perfection."—Testimonies to Ministers,
p. 506.
"Unless we are daily advancing in the exemplification of the active
Christian virtues, we shall not recognize the manifestations of the Holy
Spirit in the latter rain. It may be falling on hearts all around us, but we
shall not discern or receive
it."—Testimonies to Ministers,
p. 507.
4.
What was the reaction of some who witnessed the outpouring of
the Holy Spirit in the "former rain?" Acts 2:13.
77
The Spirit-filled will be called fanatics.
"Heavenly intelligences will
come among us, and men will speak as they are moved upon by the Holy
Spirit of God. But should the Lord work upon men as He did on and after
the day of Pentecost, many who now claim to believe the truth would
know so very little of the operation of the Holy Spirit that they would cry,
`Beware of fanaticism.' They would say of those who were filled with the
Spirit, 'These men are full of new wine.' . . .
"But while we should be careful not to go into human excitement, we
should not be among those who will raise inquiries and cherish doubts in
reference to the work of the Spirit of God; for there will be those who will
question and criticize when the Spirit of God takes possession of men and
women, because their own hearts are not moved, but are cold and unim-
pressible."—Selected
Messages,
book 2, p. 57.
5. What will be the result when the Holy Spirit is poured out in the
"latter rain"? Joel 2:28, 29; Acts 1:8; Rev. 18:1.
Power comes with the gift.
"Why do we not hunger and thirst for the
gift of the Spirit, since this is the means by which we are to receive power?
Why do we not talk of it, pray for it, preach concerning
it?"—Testimonies,
vol. 8, p. 22.
"Before the final visitation of God's judgments upon the earth there
will be among the people of the Lord such a revival of primitive godliness
as has not been witnessed since apostolic times. The Spirit and power of
God will be poured out upon His children."—The
Great Controversy,
p.
464. (See also p. 606.)
II. THE IMPOTENCE OF IDOLS (Zech. 10:2).
6. Contrast the work of the Lord, the good Shepherd, with that of
those who trust in idols. Zech. 10:1, 2.
7. What is the result of following false shepherds, idols, diviners, false
dreamers, and comforters? Zech. 10:2.
Are there idols in my life?
What "idols," false "diviners," "dream-
ers," and empty "comforters" do I depend on in a spiritual sense? How
do they cause me to be helpless and troubled? What can the Good
Shepherd do about that?
III. GOD PUNISHES THE EVIL SHEPHERDS (Zech. 10:3).
8. Who are the "shepherds" referred to in Zechariah 10:3? Com-
pare them with the shepherds spoken of in Ezekiel 34:5-11.
78
Is Christ my Prince,
the cornerstone of my life? Is He the stake of my
tent, and do I receive my support, security, and confidence from Him?
V. GOD IS WITH HIS PEOPLE (Zech. 10:5-12).
1L What spiritual victories result from God's presence with His
people? Zech. 10:5; Rom. 8:35-39.
12. What will be the result of a close union between God and His
people? Zech. 10:6-8, 12.
When God is with His people, the fulfillment of His purposes for them
is certain. The doors of hope, opportunity, and victory are wide open. He
is the faithful Shepherd who
remains
with the sheep to tend them. By con-
trast, false
absentee
shepherds totally neglect them, harass them, and sell
them for slaughter.
13. How did Jesus fulfill the promise of Zechariah 10:6? Matt. 9:36.
Christian compassion.
The religion of Christ is not only a religion of
the mind but also of the heart. Many tend to neglect the fact that Christian-
ity has a lot to do with compassion, sympathy, and kindness. It is above all
a very practical religion that makes people feel the drawing power of
Jesus' love and compassion. Where can such qualities be found if not in
the lives of Christians? Oh, for a heart that feels like Christ's! Do you
know what is our greatest sin? "The inhumanity of man toward man is our
greatest
sin."—The Ministry of Healing,
p. 163.
14. What light does the phrase "as though I had not cast them off"
shed on God's concept of repentance and forgiveness? Zech.
10:6.
God wipes out the past.
Often people do not forget, or do not want to
forget, their negative past or the negative past of the people around them.
But God is different.
If we respond to Him, He forgets the worst things
about us, remembering only the best.
VI. ISRAEL'S REJECTION OF THE GOOD SHEPHERD (Zech.
11:1-17).
Zechariah 11 depicts the rejection of Israel's only Hope despite the en-
couragement and promises of the previous chapter. The flock follows evil
shepherds instead of the Good Shepherd, with tragic results.
80
U
15.
What happens to those who insist on following false shepherds?
Zech. 11:4-6.
For selfish profit, the evil shepherds traffic in selling the sheep for the
slaughter. What audacity to assume that God blesses their evil actions!
Their consciences are seared because they sense no guilt for their mistreat-
ment of the flock.
16.
What are the names of the two staffs taken by the Good
Shepherd, and what do they signify? Zech. 11:7.
Zechariah was commissioned by God to act out the response of the
Good Shepherd. He became a type of the Messiah, who would be mis-
treated and rejected by those whom He came to save. Zechariah's action
symbolized God's final attempt to restore His wayward people.
The name of the first rod comes from the Hebrew that means "kind-
ness," "friendliness," or "graciousness." The name of the second rod
comes from the Hebrew word that means "rope" or "cord." The plural
form means cords or bands, symbolizing union.
According to Psalm 23:4, the shepherd carried a rod and a staff—the
rod to ward off attacks against the sheep and a staff with which to direct
and guide the flock. The two key words are
defense
and
guidance.
We may
interpret the rod, Grace, to mean God's power and goodness in His defense
of Israel against its enemies. The staff, or bands, may be interpreted to
refer to God's effort to lead His people into unity.
17.
What did the breaking of the two staffs symbolize? Zech. 11:10,
14.
Before God rejected the Jewish nation as a whole, He "cut off" the
three evil shepherds (Zech. 11:8) in order to awaken His people to their
desperate condition. The three shepherds possibly refer to the three types
of leaders—priests, prophets, and kings. Many were unfaithful to Him.
The breaking of the staves denotes the withdrawal of God's gracious
protection and leadership of His people. His covenant promises were for-
feited by human choice.
How does God regard political and religious leaders today who are
cruel and self-serving, and who lead people astray?
18.
What very important event took place between the breaking of
the two staves? Zech. 11:12, 13; Matt. 27:3-10.
The rejection and betrayal of the Messiah by the Jewish nation was
81
symbolized by the wages Zechariah received—thirty pieces of silver.
"The quotation [in Matt. 27:9] . . . is chiefly from Zech. 11:13, with
possible allusions to Jer. 18:2-12; 19:1-15; 32:6-9."—SDA
Bible Commen-
tary, vol.
5, pp. 543, 544.
19. What does the foolish shepherd do to the flock? Describe his end.
Zech. 11:16, 17; compare Rev. 19:20, 21.
WHAT KIND OF SHEPHERD AM I?
Almost everyone fills the role of a shepherd at times. Read the words
below and consider the characteristics and actions of a true shepherd. Un-
derline the words that should apply:
Manage
Examine
Discipline
Criticize
Judge
Comfort
Encourage
Support
Abuse
Care
Take advantage of
Preoccupied
Dominate
Protect
Coerce
Lead
Provide for
Manipulate
®
Drive
Sensitive to
Threaten
FURTHER STUDY AND MEDITATION:
Read
The Desire of Ages,
pp.
476-484.
SUMMARY:
God exhausts all the means at His disposal to restore His
people, even sending His own Son. The two staves of the covenant were
broken because of Israel's choice. Yet, in the very midst of gloom, God's
Spirit remains with the faithful remnant, those who appreciate His work,
wait upon Him, and acknowledge Him in their lives.
82
Adult Lesson
12
The Lamb Slain
THIS WEEK'S STUDY: Zechariah 9:11; 11:12, 13; 12:10; 13:1, 6, 7.
MEMORY TEXT: "In that day there shall be a fountain opened
to the house of David and to the inhabitants of Jerusalem for sin
and for uncleanness" (Zechariah 13:1).
YOUR HOPE IS IN THE GOOD SHEPHERD.
Christ, the Good
Shepherd, loves His flock infinitely. In His incarnation He became one
with us. How good it is to have a Shepherd who understands your weak-
nesses and struggles. Our greatest happiness now and eternally is in fol-
lowing where He leads.
OUTLINE:
I.
The Blood of the Covenant (Zech 9:11).
II.
Thirty Pieces of Silver (Zech 11:12, 13).
III.
Whom They Have Pierced (Zech 12:10).
IV.
A Fountain Opened (Zech 13:1).
V.
Wounds in His Hands (Zech 13:6, 7).
THE SHEPHERD GAVE HIS LIFE.
In the previous lesson we con-
trasted the characteristics of the Good Shepherd with evil shepherds. Evil
shepherds ignore, abuse, and kill the sheep. On the other hand, the Good
Shepherd takes care even of the weakest and searches for the lost.
Beyond that, He so identifies with the sheep that He becomes one with
them. Instead of taking their lives away, He gives His own life for them.
He is the Lamb of God who shed His blood on Calvary for the cleansing
and redemption of those who will follow Him. He was betrayed and
wounded by the very people He came to save. The righteous judgment of
God that was to fall upon the flock fell upon the Shepherd. As the Lamb,
He provided the ultimate substitutionary sacrifice for His ungrateful
people.
The words of William Cowper have timeless relevance: "There is a
fountain filled with blood, drawn from Immanuel's veins; and sinners
plunged beneath that flood lose all their guilty stains."
I. THE BLOOD OF THE COVENANT (Zech. 9:11).
1. To what does the "blood of the covenant" refer? Zech. 9:11.
83
SAB
PM
In its broader aspects the covenant refers to the promise made to
humanity in the Garden of Eden (Gen. 3:15) that the seed of the woman
(Jesus) would bruise the head of the serpent (Satan). The covenant was
sealed with the blood of the innocent lambs killed to cover the nakedness
of Adam and Eve. The covering provided them symbolized the righteous-
ness of Christ which is bestowed upon those who accept the sacrifice of
Calvary.
This covenant was renewed
to Abraham (Gen. 22:10-19) when God
provided the sacrificial ram that was slain in place of Isaac. The renewed
covenant between God and Abraham was sealed with the shed blood of the
ram symbolizing the Lamb of God.
Again this covenant was renewed with Israel at Sinai and dedicated
with blood. "Behold the blood of the covenant," Moses said after he
sprinkled it on the people (Ex. 24:8).
The covenant ratified.
When the Lamb of God became the sacrifice,
and symbol met reality, the everlasting covenant was sealed. The terms of
the covenant would certainly be applied to all those who had believed in
the past and would believe in the future. (See 1 Cor. 15:17-22.) The blood
of Jesus eternally ratified the agreement between God and His people. (See
Heb. 8:8-12; 9:11-15.)
God's covenant always new.
"Though this covenant was made with
Adam and renewed to Abraham, it could not be ratified until the death of
Christ. It had existed by the promise of God since the first intimation of re-
demption had been given; it had been accepted by faith; yet when ratified
by Christ, it is called a
new
covenant. . . .
"The Abrahamic covenant was ratified by the blood of Christ, and it is
called the 'second,' or 'new,' covenant, because the blood by which it was
sealed was shed after the blood of the first covenant. That the new
covenant was valid in the days of Abraham is evident from the fact that it
was then confirmed both by the promise and by the oath of God—the 'two
immutable things, in which it was impossible for God to lie.' Hebrews
6:18."—Patriarchs and Prophets,
pp. 370, 371.
2. How far back was the plan of redemption formulated by God?
Rev. 13:8; 1 Peter 1:19, 20; Eph. 1:4.
The decision for Christ to die for the lost was
reached
before the world
began and was
confirmed
at the cross of Calvary.
Christ the surety.
"But divine love had conceived a plan whereby man
might be redeemed. . . . None but Christ could redeem fallen man frOm the
curse of the law and bring him again into harmony with Heaven. Christ
would take upon Himself the guilt and shame of
sin."—PatriarchS and
Prophets,
p. 63.
"Before the foundations of the earth were laid, the Father and the Son
had united in a covenant to redeem man if he should be overcome by
84
Satan. They clasped Their hands in a solemn pledge that Christ should be-
come the surety for the human race."
—The Desire of Ages,
p. 834.
II. THIRTY PIECES OF SILVER (Zech. 11:12, 13).
3.
Where did the idea of thirty pieces of silver originate in the Scrip-
tures? For what was the money used? Ex. 21:32.
The present value of thirty shekels of silver is thought to be somewhere
between $8.75 and $12.60. (See
SDA Bible Commentary, vol. 1,
p. 615,
and vol. 4, p. 1111.) The price of a slave was the price paid for the Mes-
siah, the Creator of the world.
4.
Why does the Good Shepherd request His wages for shepherding
the flock? What does the extremely low price say about the Jewish
nation and its leaders? Zech. 11:12.
The Good Shepherd asks for His wages because He wants the people's
evaluation of. His service. Their response reveals total contempt and in-
gratitude. By contrast with the false shepherds, He does not threaten or
use force with the flock. He places Himself and the value of His work at
their mercy.
When the Jewish leaders paid Judas thirty pieces of silver, they showed
exactly what they thought of Jesus—total disregard, contempt, and ingrati-
tude (Matt. 26:15; 27:3, 4). The payment of thirty pieces of silver was
given when a slave died. When they paid Judas that sum for the betrayal,
they showed their intention of taking the life of their Good Shepherd.
5.
Compare the price paid for Jesus and the price He paid for
humanity. 1 Peter 1:18, 19.
The all-worthy Christ was treated as worthless by humankind, but He
treated unworthy humanity as worth everything, even His life. Think of the
contrast between the price of the thirty pieces of silver and the price with
which Jesus purchased humahity! An unlimited quantity of silver and gold
was not an adequate price for an individual.
The value of a soul.
"Rich and poor, high and low, free and bond, are
God's heritage. He who gave His life to redeem man sees in every human
being a value that exceeds finite computation. By the mystery and glory of
the cross we are to discern His estimate of the value of the soul. When we
do this, we shall feel that human beings, however degraded, have cost too
much to be treated with coldness or contempt. We shall realize the impor-
tance of working for our fellow men, that they may be exalted to the throne
of God."—The
Ministry of Healing,
pp. 162, 163.
85
6.
Where was Zechariah instructed to cast the thirty pieces of silver?
What does the Lord mean by referring to the "goodly price" paid
for the Good Shepherd? Zech. 11:13.
"A change of one letter in the Hebrew gives the reading 'treasury' in-
stead of 'potter' (see RSV). 'Treasury' is also the reading of the Syr-
iac."—SDA
Bible Commentary,
vol. 4, p. 1111.
The Lord's irony.
The Lord's abhorrence of the price they set for Him
is evidenced by the strong irony He uses in referring to it. No, it is not a
splendid price, far from it! It is an insult. It can be illustrated by the true
story of a laborer who had spent an entire day repairing the house of his
landlord. At the end of a day's hard work, the laborer waited for his wages.
Even though his job was well done, he received only a few coins. Feeling
insulted by the landlord's low opinion of his labor, he refused to accept the
money. Casting it to the ground at the feet of the landlord, he walked
away.
III. WHOM THEY HAVE PIERCED (Zech. 12:10).
7.
How was the prophecy of Zechariah 12:10 fulfilled at the end of
Jesus' life? John 19:34-37.
The Jewish leaders were so particular about Sabbath observance that
they asked Pilate to break Jesus' legs to ensure that He was dead. They
wanted His body removed from the cross before sundown Friday. Here is
a prime example of keeping the letter of the law, but not its spirit. The let-
ter of the law without the spirit kills; legalism destroys. The Jewish leaders
outwardly observed the Sabbath commandment while murdering the Lord
of the Sabbath!
Slain by human sin.
"But it was not the spear thrust, it was not the
pain of the cross, that caused the death of Jesus. That cry, uttered 'with a
loud voice' (Matt. 27:50; Luke 23:46), at the moment of death, the stream
of blood and water that flowed from His side, declared that He died of a
broken heart.
His heart was broken by
mental anguish.
He was slain by the
sin of the world."—The Desire of Ages,
p. 772 (italics supplied).
A sobering question.
What about us? Do we hurt people around us in
the process of being religious, by keeping the letter of the law, but not its
spirit?
8.
How do you explain the outpouring of the spirit of grace and sup-
plication upon Israel? Why will they mourn? Zech. 12:10, 11.
86
Sorrow for sins brings revival. ". . . the prophet is here envisioning a
far-reaching spiritual revival, brought about by a new glimpse of the
sinfulness of sin, and characterized by an earnest search for the righteous-
ness of Christ. Looking upon the 'pierced' Messiah, seeing in Him the ful-
fillment of all the Old Testament types, perceiving as never before the
marvelous love of God in the gift of His Son, men would deeply mourn
over their past defects of character. . . . [See Acts 2:36, 37.]
"However, the words are to meet yet another fulfillment. There seems
to be an allusion to Zech. 12:10 in Matt. 24:30 . . . and in Rev. 1:7. . .. The
word translated 'wail' in Rev. 1:7 is the same as the one translated 'mourn'
in Matt. 24:30, and represents the reading of the LXX [Septuagint, the
Greek Old Testament] in Zech. 12:10. The mourning here described pic-
tures the experience of those who rejected Christ at His first advent. When
they shall see Him in all His glory at the second advent, they will realize
the full import of their deed (see DA 580). Doubtless 'the most violent op-
posers of His truth and His people' (GC 637) in other ages are also to be
included in the prediction here made."—SDA
Bible Commentary,
vol. 4,
p. 1113. (See
Early Writings,
p. 179.)
Are we in danger of rejecting Christ? "In this generation there are
many who are treading on the same ground as were the unbelieving Jews.
They have witnessed the manifestation of the power of God; the Holy
Spirit has spoken to their hearts; but they cling to their unbelief and re-
sistance."—The
Desire of Ages,
p. 587.
IV.
A
FOUNTAIN OPENED (Zech. 13:1).
9. When would the events of Zechariah 13:1 occur?
Zechariah 3:9 speaks of the iniquity of the land being removed in "one
day." It is referring to the same day mentioned in Zechariah 13:1, the day
when Christ died once for all humanity. Because He suffered the penalty
for human sin, His atoning blood provided the means by which all guilt
can be removed from those who believe. (See 2 Cor. 5:21; Rom. 5:17.)
The day mentioned in Zechariah 13:1 is the day on which Jesus was
pierced (Zech. 12:10). In a sense there had always been a fountain open for
forgiveness and cleansing, because Jesus is "the Lamb slain from the
foundation of the world" (Rev. 13:8). Before the cross, men looked for-
ward by faith to the Saviour who would shed His blood for the forgiveness
of their sins.
Praise be to God! On Calvary the fountain once opened was never to be
shut!
The cleansing fountain.
"When the soldier pierced the side of Jesus as
He hung upon the cross, there came out two distinct streams, one of blood,
the other of water. The blood was to wash away the sins of those who
should believe in His name, and the water was to represent that living
water which is obtained from Jesus to give life to the believer."—Early
Writings,
p. 209.
87
10. Compare the following verses. State briefly the main idea in
each:
o
Lev. 17:11
o
Eph. 1:7, 8
o
Heb. 9:13, 14, 22
o
1 John 1:7
o
Rev 7:14
V. WOUNDS IN HIS HANDS (Zech. 13:6).
11. What relationship do you see between the following three predic-
tions of Zechariah? Zech. 12:10; 13:1; 13:6, 7.
n
12. Who is the person questioned in Zechariah 13:6? What are the
wounds in His hands? Compare John 20:25, 27.
"In its context the question concerning these wounds seems to be
addressed to the converted false prophet (Zech. 13:5, 6). Some interpreters
have applied this text to Christ as predictive of His scourging and wounds
received at the hands of those who should have been His friends (see Matt.
27:26; Mark 14:65; 15:15; Luke 22:63; John 19:1, 17, 18). This must be
done by secondary application or by making a break after Zech. 13:5 and
by connecting v. 6 with v. 7, which is clearly predictive of Christ (Matt.
26:31)."—SDA
Bible Commentary,
vol. 4, p. 1115.
Zechariah 13:6 seems to begin a new thought: the wounding of the
Messiah. Verses 6 and 7 seem to belong together. The piercing of His side
(12:10) and the opening of the fountain (13:1) lead logically to the sub-
sequent question, "What are these wounds in thine hands?" (13:6). Christ
personally applied the prophecy of Zechariah 13:7 to Himself (Matt.
26:31; Mark 14:27).
The scars will remain.
"They will again behold that face, bright as the
noonday sun, and will seek to flee from before it. Instead of that shout of
brutal triumph, they will wail because of Him.
"Jesus will present His hands with the marks of His crucifixion. The
marks of this cruelty He will ever bear. Every print of the nails will tell the
story of man's wonderful redemption and the dear price by which it was
purchased. The very men who thrust the spear into the side of the Lord of
life will behold the print of the spear and lament with deep anguish the part
which they acted in marring His
body."—Early Writings,
p. 179.
"Even the manner of His death had been shadowed forth. . . .
" 'One shall say unto him, What are these wounds in thine hands?
88
Then he shall answer, Those with which I was wounded in the house of my
friends.'
"—The Acts of the Apostles,
p. 226.
WHAT IS MY RESPONSE TO THE GOOD SHEPHERD?
By the way I am living now, what value do I place on the life and
work of the Good Shepherd in thy behalf? What value do I place on
people around me? How do I show it?
Do I lack the spirit of gratitude and thankfulness to God and to
others in my daily life? Do I tend to take things for granted, and expect
others to serve me? If so, how can I change?
Write your response in the form of a prayer to Jesus:
Dear Jesus:
FURTHER STUDY AND MEDITATION:
"Christ was treated as we
deserve, that we might be treated as He deserves. He was condemned for
our sins, in which He had no share, that we might be justified by His right-
eousness in which we had no share. He suffered the death which was ours,
that we might receive the life which was His. 'With His stripes we are
healed.'
"—The Desire of Ages,
p. 25. Also read
Early Writings,
pp. 125-
127;
The Desire of Ages,
pp. 576, 577, 718, 722.
SUMMARY:
Before the creation of the world, God made provision for all
of us to be saved through Christ's blood. The everlasting covenant between
God and humanity was made eternally sure at the cross. Christ experienced
everything that sinners deserve in the presence of a holy and sin-hating
God. A fountain was opened for forgiveness, cleansing, and restoration.
Are we washed in the blood of the Lamb? He loves us. Heaven itself can
bestow nothing greater, nothing better. Trust Him!
89
Adult
Lesson
13
The Victorious King
THIS WEEK'S STUDY: Zechariah 14:1-21 and selected verses from
Zechariah 12 and 13.
"sae
MEMORY TEXT: "And the Lord shall be king over all the
PM
earth: in that day shall there be one Lord, and his name one"
(Zechariah 14:9).
TRIUMPH AND VINDICATION.
The faithful remnant will be refined
as gold, and Jerusalem will be secure and strong in the Lord, her true
defense. The triumphant King will descend on the Mount of Olives with
His saints to judge the wicked, eradicate evil, and establish His kingdom
over all the earth.
OUTLINE:
I.
The Day of the Lord (Zech. 14:1, 4, 9).
II.
The Lord is Jerusalem's Strength. and Defense (Zech. 12:5-9;
14:3).
III.
The Remnant Refined (Zech. 13:8, 9).
IV.
His feet on the Mount of Olives (Zech. 14:2-11).
V.
The New Earth (Zech. 14:12-21).
RESTORATION IN CHRIST.
Throughout this quarter we have studied
the way in which the Messiah endeavors to save and restore His people.
Zechariah 14 describes His final act of restoration as He brings the great
controversy between good and evil to an end. This chapter directs our at-
tention to the third coming of Christ immediately after the millennium.
As we study some of the events leading to the great day of the Lord, we
need to examine carefully our experience with Him.
Is
Jesus our daily
strength? Are we allowing Him to refine us as His precious remnant? Are
we preparing to be citizens of the New Jerusalem, whose builder and
maker is God?
Interpret prophecy carefully.
Caution is in order when Zechariah 14
is studied. Care must be taken to avoid unwarranted conclusions and defec-
tive interpretations. "Seventh-day Adventists believe that, generally
speaking, the promises and predictions given through the Old Testament
prophets originally applied to literal Israel and were to have been fulfilled
to them on the condition that they obey God and remain loyal to Him. But
the Scriptures record the fact that they disobeyed God and proved disloyal
to Him instead. Accordingly, what He purposed to do for the world
through Israel of old He will finally accomplish through His church on
earth today, and many of the promises originally made to literal Israel will
90
be fulfilled to His remnant people at the close of time."—SDA
Bible Com-
mentary,
vol. 4, pp. 25, 26.
Not every aspect of Zechariah 14, which God intended to fulfill in the
experience of literal Israel, will apply in the end-time application. Ob-
viously circumstances in. the New Jerusalem will not be entirely identical
to those which would have existed in Jerusalem if Israel had remained the
chosen people of God. Nevertheless, the redemption of spiritual Israel
from a world of sin is a valid secondary application of the prophecy.
s•
I. THE DAY OF THE LORD (Zech. 14:1, 4, 9).
1. The expression "day of the Lord" occurs frequently in Scripture.
What will happen on this day? Isa. 13:6, 9; Joel 1:15; 2:1; 2 Cor.
1:14; 2 Peter 3:7-10.
The Bible writers use the term "day of the Lord," or similar expres-
sions, to mean the time when God intervenes in the affairs of this world in
order to execute judgment on the wicked and deliver His people from
bondage and destruction. The local, historical day of the Lord may refer to
the occasion on which God's judgmots were poured out upon His own
people in order to chastise them and draw them back to Him. In its end-
time application, the day of the Lord is the time when God will defeat all
world powers, punish the wicked, ultimately redeem the faithful.
In
the New Testament the day of the Lord refers to the second coming
of Christ to resurrect the righteous from their graves (John 6:39), to purify
the earth with fire, and to establish His eternal kingdom (2 Peter 3:7-14).
2. Study the following passages in Zechariah and indicate what "in
that day" refers to in each verse:
Zech. 3:10
Zech. 9:16
Zech. 12:8, 9
Zech. 13:1
Zech. 14: 1, 4, 9
The most frequent and significant expression in the last chapters of
Zechariah is the phrase "in that day." It is evident that chapters 12-14 are
especially concerned with end-time events.
MON
II. THE LORD IS JERUSALEM'S STRENGTH AND DEFENSE
(Zech. 12:5-9; 14:3).
3. Why do God's people not have to despair when they are under at-
tack? Zech. 12:5, 6, 8, 9; 14:3.
91
The real might of ancient Israel was always found in God. Their trust
and confidence in Him, their response to His will ensured that He would
fight for them. (See 2 Chron. 20:15.)
Promises awaiting fulfillment.
"These promises of conquering might
were to have met fulfillment in the remnant of Judah. It was hoped that
after their return from captivity they would cooperate fully with the pur-
poses of Heaven. A nation thus stayed upon God is invincible."—SDA
Bible Commentary,
vol. 4 p. 1112.
"That which God purposed to do for the world through Israel, the
chosen nation, He will finally accomplish through His church on earth
today. . . . Never has the Lord been without true representatives on this
earth who have made His interests their own. These witnesses for God are
numbered among the spiritual Israel, and to them will be fulfilled all the
covenant promises made by Jehovah to His ancient
people."—Prophets
and Kings,
pp. 713, 714.
Where am I in relation to God's purposes?
Am I one of God's true
representatives today as a part of spiritual Israel? Do I make His interests
my own? Am I learning from the failings of ancient Israel, or am I repeat-
ing their mistakes?
III. THE REMNANT REFINED (Zech. 13:8, 9).
A remnant refined and purified will meet the victorious King on the day
of the Lord and live with Him forever.
4. How does the Lord purify His people in preparation for His end-
time appearing? Zech.
3:2; 13:9.
The word
remnant
refers to those who
survive
an ordeal or a calamity,
and those who remain faithful to God in the midst of persecution and apos-
tasy.
In Zechariah 3:2, the "brand plucked out of the fire" conveys the idea
that other branches were burned to ashes. But this brand remained and was
plucked by God from almost certain destruction. The remnant of God's
people are mentioned in Zechariah 8:6, 11, 12; 9:7. The final section of the,
book also alludes to the remnant. Zechariah refers to the "third part," the
"residue," and the ones that are "left" (Zech. 13:8, 9; 14:2, 16).
Following Christ is not an easy religion.
It requires total commitment.
Tribulation and testing are integral parts of being a follower of Christ. The
fire burns the straw and takes the impurities out of the silver and gold. The
remnant that is refined as silver and gold and sustained through union with
Jesus will be the only group that will be prepared to meet Jesus when He
comes.
TLU
5. What is the significance of the terms "two parts" and "third
part"? Zech. 13:8 and 9.
92
"Zechariah here gives a forecast of conditions in terms of how events
would have occurred had Israel cooperated with the plans and purposes of
Heaven. . . . A large number, though not all, would have accepted the
Messiah. His death would have been followed by times of great distress, a
time of cutting off for those unwilling to accept Him, and a time of purifi-
cation (v. 9) for those who were His followers. The proportion here given
(two-thirds cut off and one-third left) need not be taken in the absolute
sense, though doubtless then as later the majority would refuse God's prof-
fered salvation (Matt 22:14)."—SDA
Bible Commentary,
vol. 4, p. 1115.
6.
What did Jesus predict would be the lot of some who would follow
Him? Mark 13:9-13; Luke 21:12; John 15:20; compare 2 Tim.
3:12.
"God permits trials to assail His people, that by their constancy and
obedience they themselves may be spiritually enriched, and that their ex-
ample may be a source of strength to others. . . . The very trials that task
our faith most severely and make it seem that God has forsaken us, are to
lead us closer to Christ, that we may lay all our burdens at His feet and ex-
perience the peace which he will give us in exchange.
"God has always tried His people in the furnace of affliction. It is in the
heat of the furnace that the' dross is separated from the true gold of the
Christian character. Jesus watches the test; He knows what is needed to
purify the precious metal, that it may reflect the radiance of His love."—
Patriarchs and Prophets,
p.
129.
IV. HIS FEET ON THE MOUNT OF OLIVES (Zech. 14:2-11).
7.
How is Zechariah 14 to be interpreted? Is the return of the Jews
to Palestine in this century, followed by the establishment of the
modern state of Israel, the fulfillment of the prophecy?
"Chapter 14 is a description of events in connection with the second
coming of the Messiah in terms of how this spectacular event would have
come about if the Israelites who returned from captivity had fulfilled their
destiny. . . . Inasmuch as they turned again and again from their high privi-
leges and ultimately rejected the Messiah (Acts 3:13-15), God turned from
them. He is now accomplishing His purposes through the Christian church.
. . . Verses 4, 5 describe violent physical changes in the earth's surface to
accompany the divine intervention to destroy the ,enemy nations. The
detailed picture is in terms of how these events would have worked out if
Jerusalem had stood forever (see PK 46, 564; DA 577 . . .). Certain fea-
tures will now be fulfilled at the time the New Jerusalem makes its descent
at the end of the millennium. However, not all the details must be so ap-
plied (see GC 663)."—SDA
Bible Commentary,
vol. 4, pp. 1116, 1117.
"The present-day return of the Jews to Palestine and the establishment
of the modern state of Israel do not imply such a reinstatement, either pre-
93
sent or future. Whatever the Jews, as a nation, may do, now or in time to
come, is in no way related to the former promises made to them. With the
crucifixion of Christ they forever forfeited their special position as God's
chosen people. Any idea that the return of the Jews to their ancestral home,
that is, to the new state of Israel, may in any way be related to Bible proph-
ecy . . . is without valid scriptural foundation."—SDA
Bible Commentary,
vol. 4, p. 33.
n
8. How do you explain the sudden shift from the nations attacking
Jerusalem in Zechariah 14:2 and the Lord's intervention in behalf
of Jerusalem in Zechariah 14:3? Compare Micah 4:8-13.
There is a faithful remnant within a rebellious Jerusalem. We may con-
clude that Christ's professed people will be tested and tried until a faithful
remnant remains.
A two-way movement."In
vision I saw two armies in terrible con-
flict. One army was led by banners bearing the world's insignia; the
other was led by the bloodstained banner of Prince Immanuel. Standard
after standard was left to trail in the dust as company after company
from the Lord's army joined the foe and tribe after tribe from the ranks
of the enemy united with the commandment-keeping people of God."—
Testimonies,
vol. 8, p. 41.
9. Who will accompany Jesus when His feet shall stand upon the
Mount of Olives? What will happen to the mountain when He de-
scends? Zech. 14:4, 5; Jude 14, 15. Compare Hab. 3:6; Micah
1:3, 4.
Zechariah 14:4 refers to the New Jerusalem coming down from heaven
at the end of the millennium (Rev. 21:2, 3, 10). The saints or the "holy
ones" (RSV) accompany Christ (v.5). The word
saints
is translated from
the Hebrew word that literally means "holy ones." This word is applied in
the Old Testament to both men and angels. (See Deut. 33:2, 3; Psalm
30:4.) At the end of the millennium Christ will come to earth accom-
panied by the holy angels and with the redeemed of all ages whom He took
to heaven at the Second Advent. (See John 14:1-3.)
A place hallowed by Christ's presence.
"As the place of His ascen-
sion, Jesus chose the spot so often hallowed by His presence while He
dwelt among men. Not Mount Zion, the place of David's city, not Mount
Moriah, the temple site, was to be thus honored. . . . From this mountain
He was to ascend to heaven. Upon its summit His feet will rest when He
shall come
again."—The Desire of Ages,
pp. 829, 830. (See also
The
Great Controversy,
pp. 662, 663.)
94
10. What evidence is there that the Lord's descent upon the Mount
of Olives will be His third coming, at the conclusion of the one
thousand years?
Consider the following points:
Jesus comes to earth not only with His angels but also with those
saints who had been resurrected in the first resurrection and those
who had been translated without experiencing death. These two
groups of saints had spent 1,000 years in heaven with Him. (Com-
pare Zech. 14:4 and 5 with Rev. 20:4, 5; 1 Thess. 4:16-18.)
The earth will be desolate during the millennium. The earth will be
made new after the millennium. (See Zech. 14:6-8; Rev. 21:23;
22:5.)
Living waters shall flow out of Jerusalem. (See Zech. 14:8; Rev.
22:1.)
Jerusalem will dwell in security and there will be no more curse.
(See Zech. 14:11, 21; Rev. 21:27; 22:3, 15.)
The Lord will become King over
all
the earth. (See Zech. 14:9; Rev.
21:3-5.)
V. THE NEW EARTH (Zech. 14:12-21).
11.
What will the Lord do to the nations that attack Jerusalem and
to Satan, their leader? When will this occur? Zech. 14:12; Rev.
20:7-10.
"Then at the close of the one thousand years, Jesus, with the angels and
all the saints, leaves the Holy City, and while He is descending to the earth
with them, the wicked dead are raised."—Early
Writings,
p. 53.
"Satan, the mightiest of warriors, leads the van, and his angels unite
their forces for this final struggle. Kings and warriors are in his train, and
the multitudes follow in vast companies, each under its appointed leader.
With military precision the serried ranks advance over the earth's broken
and uneven surface to the City of God. By command. of Jesus, the gates of
the New Jerusalem are closed, and the armies of Satan surround the city
and make ready for the onset." "In the cleansing flames the wicked are at
last destroyed, root and branch—Satan the root, his followers the
branches.'' The
Great Controversy,
pp. 664, 673.
12.
What will be the conditions in the New Jerusalem after the
purification of the earth? Zech. 14:16, 20; Rev. 21:27; 22:3, 4.
13.
What was the significance of the feast of tabernacles? Zech.
14:16; Lev. 23:34, 39, 40.
95
"The Feast of Tabernacles was not only commemorative but typical. It
not only pointed back to the wilderness sojourn, but, as the feast of harvest,
it celebrated the ingathering of the fruits of the earth, and pointed forward
to the great day of final ingathering, when the Lord of the harvest shall
send forth his reapers to gather the tares together in bundles for the fire,
and to gather the wheat into His garner. . . . But when the ransomed of the
Lord shall have been safely gathered into the heavenly Canaan, . . . they
will rejoice with joy unspeakable and full of glory. Christ's great work of
atonement for men will then have been completed, and their sins will have
been forever blotted
out.'' Patriarchs and Prophets,
pp. 541, 542.
WHAT SPECIAL BLESSING HAVE YOU GAINED FROM THE
STUDY OF THE BOOK OF ZECHARIAH?
FURTHER STUDY AND MEDITATION:
Compare Ezekiel 38 and 39
with Zechariah 14. Read "The Controversy Ended" in
The Great
Controversy,
pp. 662-678.
"I saw that the remnant were not prepared for what is coming upon the
earth. Stupidity, like lethargy, seemed to hang upon the minds of most of
those who profess to believe that we are having the last message. My ac-
companying angel cried out with awful solemnity, 'Get ready! get ready!
get ready! for the fierce anger of the Lord is soon to come.'
"—Early
Writings,
p. 119.
SUMMARY:
In His love and mercy, God has revealed to us, who live in
history's last hour, what we need to know to be among those who enter the
Holy City. Now is the time to heed His entreaties and allow Him to purify
us for His kingdom.
HAVE YOU GIVEN FOR SOUTHERN ASIA?
1.
New churches in Northern India
2.
SDA High School at Khunti, Bihar, India
3.
Evangelism to millions who do not know
Christ
Your Gift This Quarter Will Make a
Difference!
96
Lessons for First Quarter, 1990
Sabbath School members who have not received a copy of the
Adult Lessons for the first quarter of 1990 will be helped by the
following outline in studying the first two lessons. The title of
this series is "Call to the Kingdom."
FIRST LESSON: "Unto Us a Son Is Given"
THIS WEEK'S STUDY: Matthew 1 and 2.
MEMORY TEXT: Isaiah 9:6.
CENTRAL THOUGHT: God came to dwell among us in the per-
son of Jesus. His purpose was to provide the healing remedy for
sin. His victory over `sin and death makes our victory possible.
For this reason the Lord established the kingdom of grace on
earth.
OUTLINE:
I.
The Genealogy of the King (Matt. 1:1-17).
II.
The Birth of the King (Matt. 1:18-25).
III.
The Childhood of the King (Matt. 2:1-23).
SECOND LESSON: "The Messiah Comes"
THIS WEEK'S STUDY: Matthew 3 and 4.
MEMORY TEXT: Matthew 3:11.
CENTRAL THOUGHT: Christ's mission is ours. Jesus began to
spread the truth about His kingdom on earth through prepara-
tion, anointing, testing, preaching, and preparing others for ser-
vice. We should follow His pattern as we seek to do our part in
ushering in His kingdom of glory.
OUTLINE:
I.
The Preparation for the King (Matt. 3:1-12).
II.
The Anointing of the King (Matt. 3:13-17).
III.
The Testing of the King's Character (Matt. 4:1-11).
IV.
The Beginning of the King's Work (Matt. 4:12-25).
Lessons in Braille:
The regular Adult Sabbath School Lessons are available free each month in
Braille and 16 2/3 rpm records to blind and physically handicapped persons who
cannot read normal ink print. This includes individuals who because of
arthritis, multiple sclerosis, paralysis, accident, old age, and so forth, cannot
hold or focus on normal ink-print publications. Contact the Christian Record
Braille Foundation, Box 6097, Lincoln, NE 68506.
REEIMIVI
That's what the
Easy English
edition of the adult Sabbath School
quarterly is all about.
Written in concise, easy-to-read language, the
Easy English
edition
is especially helpful to persons who are deaf or whose first language is
not English. Even the theology is written in an easy-to-understand
manner.
Printed in larger-than-normal type, the
Easy English
version makes
studying the lesson even more convenient.
The
Easy English
edition isn't for everybody, but it just could be what
you've been waiting for.
So exercise your freedom of choice—ask for the
Easy English
edi-
tion of the adult Sabbath School quarterly at your local Adventist Book
Center.
the
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Subjects include
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D GOLDS
© 1988 Pacific Press Publishing
Association
24130
What Do They
PnII-
S
11
11,-1'
Church
Unions
Population
Churches
Members
Central India
176,893,590
202
53.310
Northeast India
26.607.199
100
12.873
Northern
386.449.982
112
19.807
South India
112.728.921
391
62.187
Division Totals
702,679.692
805
148,177
Sr.., as 01 June 30, 1996
Bombay
Bay of Bengal
Andaman
Islands
1.
Chapels, Northern India
2.
Dormitory, Khunti School
3.
Institute of evangelism
9
0
and pastoral care
0,
Maldive
Islands
A
NicobarV
A.
Islands
5
Laccadive
Islands
Madras
SOUTHERN ASIA DIVISION
Indian Ocean